*5  > 


l\G.  Rev.  L>.  de  Goesbrian d,  D.D. 


' 


THE 


history  of  Confession; 

OR, 

The  Dogma  of  Confession 

Vindicated  from  the  Attacks  of  Heretics  and  Infidels. 


Translated  from  the  French 

OF 

Rev.  AMBROISE  GUILLOIS. 


BY 

LOUIS  DE  GOESBRIAND,  D.D., 

Bishop  of  Burlington,  Vt. 


New  York,  Cincinnati,  Chicago  : 

BENZIGER  BROTHERS, 

Fruiters  to  the  Holy  Apostolic  See. 

1889. 


fiX  s-2-^.jr 

. QrZ-g' 


BOSTON  COLLEGE  KBK3HSÎ 
CHESTNUT  HILL,  MASS- 

Copyright,  1889,  by  Benziger  Brothers. 


297767 


Translator’s  Preface. 


This  little  work,  which  we  have  named  the  u History 
of  Confession,”  is  substantially  the  same  as  the  work  of 
Rev.  A.  Guillois,  The  Dogma  of  Confession  Vindicated . 
We  have  named  it  the  u History  of  Confession,”  because 
it  is,  in  reality,  a history  of  confession.  Rev.  A.  Guil- 
lois is  wTell-known  by  other  works,  especially  by  his 
admirable  work,  Le  Catéchisme  de  Guillois.  This  work  of 
his,  which  we  partly  reproduce,  was  written  in  the  form 
of  letters,  and  addressed  to  a young  lawyer,  a friend  of 
his.  This  young  man,  after  leading  for  some  time  a 
devout  life,  went  to  Paris,  and,  owing  to  bad  associa- 
tions and  bad  books,  had  given  up  the  practice  of 
religion  and  had  become  almost  an  infidel.  He  wrote 
and  said  what  so  many  of  us  hear  continually  repeated, 
that  confession  is  simply  a human,  not  a divine,  institu- 
tion ; that  there  is  no  use  in  going  to  confession  ; that 
it  is  too  much  to  require  a man  to  kneel  at  the  feet  of 
another  man,  and  confess  his  sins  to  him;  that  the 
priest  will  probably  reveal  what  he  heard  in  confession, 
etc.,  etc. 

To  the  objections  of  the  young  lawyer,  Father  Guil- 
lois replied  in  a series  of  letters,  which  originally  were 
not  intended  for  publication. 

He  begins  by  demonstrating  that  confession  was 
always  in  use,  especially  among  the  Jews;  that  it  was 
in  use  also  amongst  the  pagans;  that  it  was  instituted 
by  Our  Saviour;  that  it  has  always  been  practised  in  the 
Church,  both  in  the  West,  and  amongst  the  schismatics 
l 


Preface. 

of  the  East.  He  demonstrates  from  reason  that  it  was 
impossible  for  men  to  establish  confession,  and,  finally, 
shows  the  utility  of  this  divine  institution  and  refutes 
the  objections  advanced  against  it. 

We  have  thought  it  well  to  change  the  form  of  the 
French  work,  and  of  dividing  it  into  chapters,  and  not 
into  letters.  We  have  retrenched  from  the  work  of 
Father  Guillois  many  things  of  a merely  personal  or  local 
character,  which,  in  our  days  and  country,  would  be 
entirely  out  of  place,  and  have  added  many  remarks  of 
our  own  to  the  most  important  chapter  of  this  work, 
viz.,  the  third,  which  treats  of  the  institution  of  con- 
fession by  Our  Saviour. 

The  work  is  small  in  size,  yet  it  was  said  of  it  that 
“ it  is  one  of  the  most  complete  and  instructive  treatises 
hitherto  written  about  confession. ” Father  Guillois  says 
of  it  that,  “short  as  it  is,  it  has  cost  us  long  and  labo- 
rious researches.  They  shall  find  in  it  many  facts  that 
had  not  yet  been  collected  together,  nay,  there  are  in  it 
facts  that  had  never  been  published.”  And  again: 
“ They  shall  find  in  this  volume  matter  for  a course  of 
instructions  on  confession,  and  a mass  of  facts  and  testi- 
monies,  for  which  you  would  have  to  search  four  or  five 
hundred  volumes,  many  of  which  have  become  quite 
rare.”  All  the  facts  and  testimonies  quoted  in  this 
work,  when  taken  collectively,  are  quite  decisive  in  favor 
of  the  divine  institution  of  confession.  Please,  dear 
reader,  examine  them  with  attention,  and  if,  being  a 
Catholic,  you  have  given  up  the  practice  of  confession, 
you  may  be  brought  to  say,  with  a famous  infidel  (Bou- 
guer)  : “I  was  an  infidel,  simply  because  I was  a corrupt 
man ....  It  is  my  heart,  much  more  than  my  mind,  that 
has  need  of  being  healed.” 


2 


CONTENTS. 


Chapter  I.  Antiquity  of  Confession^ 

Original  sin.  Confession  of  Adam  and  Eve.  The  obli- 
gation of  the  Confession  of  sin  imposed  by  almighty 
God  on  His  people.  Confession  of  David.  Solemn 
expiation.  Confession  made  by  the  high-priest. 
The  practice  of  Confession  always  maintained 
among  the  Jews 9 

Chapter  II.  Confession  found  among  the  Pagans. 

Expiatory  sacrifices.  Customs  of  the  Athenians.  Lu- 
gubrious feasts  instituted  by  Romulus . Mysteries  of 
Ceres.  Initiation.  Confession  practised  by  Marcus 
Aurelius.  Confessors  among  the  Grecians.  Magi- 
cians of  Elis.  Confession  of  the  emperor  of  China. 
The  Yu-pé.  Spiritual  Fathers  at  Thibet.  Confes- 
sion of  the  Grand  Lama  of  the  Talapoins.  Of  the 
Siamese.  The  Gones.  Confessors  in  the  kingdom 
of  Persia.  Custom  and  Proverb  of  the  Indians.  The 
Nittia-Carma,  or  Ritual  of  the  Brahmins.  Story  of 
Dranpadi  and  the  five  celebrated  brothers.  Account 
of  Yalmiky.  Confession  of  the  Japanese.  . 24 

Chapter  III.  Obligation  of  Confession  established 
by  Jesus  Christ. 

Instances  of  Confession  mentioned  in  the  Gospel.  The 


4 


Contents. 


establishment  of  Confession  promised.  Jesus  Christ 
gives  to  His  apostles  and  their  successors  the  power 
of  forgiving  and  of  retaining  sins.  Confession  is 
essentially  annexed  to  the  judicial  powers  given 
to  the  apostles.  How  did  the  apostles  and  early 
Christians  understand  the  words  of  Christ?  . 46 

^Chapter  IV.  Confession  has  always  been  prac- 
tised in  the  Church  of  Christ. 

Innocent  III.  and  the  Fourth  Council  of  Lateran.  The 
absurdity  of  saying  Innocent  III.  invented  Confes- 
sion. Every  Father  of  the  Church  has  taught  that 
it  is  necessary  in  order  to  be  restored  to  the  grace 
of  God.  St.  Bernard.  St.  Anselm.  St.  Gregory  the 
Great.  St.  Sidonius.  St.  Augustine.  St.  Jerome. 
St.  John  Chrysostom.  St.  Gregory  of  Nice.  St. 
Ambrose.  St.  Gregory  of  Nazianzen.  St.  Cyril 
of  Jerusalem.  St.  Ephrem.  St.  Basil.  St.  Irenæus. 
Lactantius.  St.  Athanasius.  St.  Cyprian.  Origen. 
Tertullian.  Eusebius.  St.  Clement.  St.  Denis  the 
Areopagite.  .......  64 

J Chapter  V.  The  Divine  Origin  of  Confession 
proved  by  the  Councils  of  the  Church,  and  by 
Numerous  Facts  drawn  from  the  First  Ages. 

The  Councils  upon  Confession.  Public  canons  in  Eng- 
land under  king  Edgar.  Confession  of  the  relig- 
ious. Of  bishops  and  priests.  Of  kings  and  emperors. 
Of  the  military.  Confession  in  times  of  danger. 
Before  communion.  Before  confirmation.  During 
Lent  and  the  principal  festivals.  Confession  prepar- 


Contents. 


5 


atory  to  leading  a new  life.  Before  the  translation 
of  relics.  At  the  hour  of  death  and  during  serious 
illness.  Before  going  to  punishment.  . . 86 

Chapter  VI.  Divine  Institution  of  Confession 
Proved  from  Reason. 

It  is  impossible  that  man  could  have  invented  Confession. 
The  divine  Institution  proved  from  the  agreement 
which  exists  on  this  point  between  the  Oriental  and 
Occidental  Churches 110 

Chapter  YII.  About  Public  Confession  and  Pen- 
ance as  Practised  in  the  Early  Ages. 

Institution  of  the  penitentiary  priest.  Nectarius,  in 
suppressing  the  office  of  penitentiary,  did  not 
abolish  Confession.  The  penitentiary  was  not  the 
only  priest  employed  in  hearing  Confessions.  Secret 
Confession  always  preceded  public  Confession. 
Secret  sins  were  sometimes  confessed  publicly. 
Bishop  Narcissus  and  his  calumniators.  Marcus, 
the  heretic.  In  whose  presence  did  they  make 
public  confession?  Of  public  and  solemn  penance. 
The  Weepers,  the  Hearers , the  Standers.  Solemn 
penance  permitted  only  once.  Divers  impositions  of 
hands.  Reconciliation  of  penitents.  . .116 

Chapter  YIII.  Testimonies  of  Protestants  in 
favor  of  Confession. 

Acknowledgment  of  Gibbon.  Leibnitz  and  Lord  Fitz- 
william.  Louis  Bayle.  James  I.  of  England. 
Luther  not  opposed  to  Confession.  The  Confession 


6 


Contents. 


of  Augsburg.  The  abolition  of  Confession  caused 
innumerable  crimes.  Remarkable  passage  in  the 
Swedish  Liturgy.  The  Lutherans  of  Nuremberg 
request  Charles  V.  to  re-establish  by  an  edict  the 
usage  of  Confession.  The  Protestants  of  Strassburg 
express  the  same  desire.  The  Church  of  England 
has  preserved  the  use  of  Confession.  Doctor  Pusey. 
Jules  Ernest  Naville.  Conduct  of  some  French  Lu- 
theran ministers  with  regard  to  penance.  . 135 

Chapter  IX.  About  TnE  Use  of  Confession. 

What  is  the  use  of  Confession  ? Answer.  Confession 
reconciles  the  sinner  with  God  and  with  himself. 
The  happiness  it  confers.  The  cavalry  officer  and 
Father  Brydaine.  Confession  prevents  despair  from 
entering  the  soul  of  the  guilty.  It  hinders  a multi- 
tude of  crimes  and  scandals.  Restitution  effected  by 
Confession.  Incident  related  by  Madame  de  Genlis. 
Confession  consoles  the  dying  sinner.  Confession  of 
Marie  Antoinette.  . . . . .149 

Chapter  X.  Answer  to  an  Objection. 

Is  it  not  very  hard  and  humiliating  to  kneel  before  a 
man?  History  of  Naaman,  general  of  the  armies  of 
Syria.  Confession  has  nothing  hard  and  humiliat- 
ing for  the  sinner.  Comparison.  What  the  Indians 
think  of  Confession.  The  king  of  Congo  laments 
because  he  cannot  go  to  Confession,  and  asks  for 
missionaries.  Indians  of  the  diocese  of  Vincennes. 
An  Indian  travels  over  1800  miles  to  find  a confes- 
sor. The  confessor  is  not  an  ordinary  man,  he  is 
the  legate  and  representative  of  Christ.  . .165 


Contents. 


7 


Chapter  XI.  Secret  or  Seal  op  Confession. 

Laws  of  the  Church.  Father  Kohlman  of  New  York. 
It  is  unheard  of  that  the  seal  of  Confession  was  ever 
violated.  Apostate  or  insane  priests.  Martyrs  to 
the  seal  of  the  confessional,  . . .175 


// 


Cn,  ùrC C 


1 


History  of  Confession. 


CHAPTER  I. 

Antiquity  of  Confession. 

Original  Sin.  Confession  of  Adam  and  Eve.  The  obligation 
of  the  Confession  of  Sin  imposed  by  Almighty  God  on 
His  people.  Confession  of  David.  Solemn  Expiation. 
Confession  made  by  the  High-Priest.  The  practice  of 
Confession  always  maintained  among  the  Jews. 

§I^efore  demonstrating  from  the  Gospel 
^§1/)  the  Divine  institution  of  confession,  it 
can  be  shown  that  this  practice  dates 
from  the  most  remote  antiquity. 

Our  first  parents  were  created  in  a state 
of  innocence,  but  did  not  persevere  in  that 
happy  condition.  To  try  their  fidelity,  God 
forbade  them  to  eat  of  the  fruit  of  one  of  the 
trees  in  the  earthly  paradise  wherein  He 
had  placed  them  ; but  the  devil,  in  order  to 
destroy  them,  insinuated  that  the  eating  of 


io  History  of  Confession . 

this  fruit  would  communicate  to  them  infi- 
nite knowledge  and  power,  so  as  to  make 
them  like  unto  God  : they  did  eat  of  it,  and 
thereby  established  themselves  in  full  revolt 
against  their  sovereign  Lord. 

In  consequence  of  this  crime,  man  under- 
went a complete  revolution  ; his  moral  na- 
ture was  changed,  his  soul  was  subjected  to 
the  demands  of  the  sensual  appetite.  The 
material  and  animal  principle  declared  war 
against  the  spiritual  and  intellectual  ; thus 
man,  governed  by  two  contrary  powers,  saw 
within  himself  complete  contradiction,  which 
henceforth  made  of  his  being  two  beings 
opposed  to  each  other,  as  the  great  Apostle 
says:  “ I am  delighted  with  the  law  of  God 
according  to  the  inward  man  : but  I see 
another  law  in  my  members,  fighting  against 
the  law  of  my  mind,  and  captivating  me  in 
the  law  of  sin.”  1 

Ovid,  who  was  before  St.  Paul,  thus  speaks  : 
“ I see  what  is  good  and  approve  of  it,  and 
yet  I do  what  is  evil.”  Catullus  at  an  early 
date  exclaims  : “ I love  and  hate  at  the  same 
time  the  same  object.  You  ask  how  it  can 
be.  I know  not,  but  I feel  it  is  so.” 

1 Rom.  vii.  22,  23. 


Antiquity  of  Confession . 1 1 

This  original  prevarication,  made  manifest 
by  these  two  contrary  laws  or  inclinations  in 
the  same  person,  having  perverted  the  na- 
ture of  man,  it  became  impossible  to  be 
brought  into  life  without  inheriting  corrup- 
tion ; accordingly  all  the  children  of  Adam 
are  conceived  in  iniquity  and  are  born 
sinners. 

The  expiations  and  sacrifices  used  at  all 
times  and  amongst  all  nations  owe  their 
origin  to  the  remembrance  of  this  original 
prevarication.  From  the  beginning  man 
thought  himself  bound  to  render  to  his  Crea- 
tor not  only  sentiments  of  adoration,  love, 
and  thanksgiving,  but,  having  the  conscious- 
ness of  his  sin,  he  endeavored  by  all  possible 
means  to  re-instate  himself  in  his  former  posi- 
tion. 

If,  after  being  purified  from  original  sin, 
men  happened  to  violate  the  divine  law  by 
an  act  of  their  own  will,  they  immediately 
felt  they  deserved  punishment.  In  order  to 
escape  it,  and  propitiate  an  offended  God, 
they  hastened  to  manifest  the  sorrow  of  their 
heart  by  certain  religious  acts  more  or  less 
painful.  Confession,  that  is,  the  avowal  by 
the  guilty  of  the  crimes  they  had  committed, 
ordinarily  formed  an  integral  part  of  that 


1 2 History  of  Confession . 

expiation  ; hence  the  institution  of  confession 
in  the  Church  was  a response  to  the  spon- 
taneous cry  of  the  conscience  of  man,  to  a 
practice  anterior  to  Christianity,  a practice 
as  old  as  sin,  that  is  to  say,  almost  as  old  as 
the  world.  The  history  of  the  two  first  sin- 
ners brings  strong  conviction  as  to  the  truth 
of  what  is  here  advanced. 

Adam  revolts  against  the  Lord.  God  has 
mercy  in  store  for  him  ; yet,  before  He 
speaks  to  him  words  of  peace  and  consola- 
tion, He  will  have  him  understand  his  crime 
and  make  an  humble  avowal  of  it. 

“ Adam  ! Where  art  thou  ? ” 1 “I  hid  my- 
self, because  I was  naked.”  “ And  who  hath 
told  thee  that  thou  wast  naked,  but  that  thou 
hast  eaten  of  the  tree  whereof  I commanded 
thee  that  thou  shouldst  not  eat?”2  In  this 
manner  does  almighty  God  put  the  avowal 
of  his  crime  in  the  mouth  of  Adam,  for  he 
answers  immediately  : “ The  woman  whom 
Thou  gavest  me  to  be  my  companion  gave 
me  of  the  tree,  and  I did  eat.”  And  I did 
eat,  behold  the  confession  of  Adam  ; the 
confession  of  the  guilt  was  all  that  God  re- 
quired. He  next  addresses  the  woman  : 

1 Gen.  iii.  9. 

3 God  caused  Himself  to  be  represented  by  an  angel. 


Antiquity  of  Confession . 13 

“ Why  hast  thou  done  this?”  The  woman 
answers:  “ The  serpent  deceived  me,  and  I 
did  eat.”  And  I did  eat,  behold  the  confes- 
sion of  Eve. 1 

In  all  this  conversation  of  the  Creator  with 
the  two  first  criminals  we  see  an  offended 
Father,  but  a Father  who  in  His  infinite 
mercy  opens  to  them  His  paternal  heart, 
that  by  confessing  their  guilt  they  may  rid 
themselves  of  the  enormous  weight  which 
oppresses  their  conscience. 

Such  is  the  origin  of  confession.  This 
obligation  of  the  confession  of  sin,  in 
order  to  be  forgiven,  has  ever  subsisted 
since. 

To  confess  their  sins  was  one  of  the  prin- 
cipal obligations  imposed  by  the  Lord  on 
His  people  : “ When  a man  or  woman  shall 

have  committed  any  of  all  the  sins  that  men 
are  wont  to  commit,  and  by  negligence  shall 
have  transgressed  the  Commandment  of  the 
Lord,  and  offended,  they  shall  confess  their 
sin,  and  restore  the  principal  itself,  and  the 

1 This  avowal  of  their  sin  by  our  first  parents  must  have 
been  pleasing  to  their  Creator,  since  it  was  followed  by  the 
promise  of  a Redeemer;  for  such  is  the  meaning  of  the  words: 
“ She  shall  crush  thy  head”  (Gen.  iii,  15),  or,  as  the  Prot~ 
testant  version  has  it:  “ It,”  the  seed  of  the  woman,  “shall 
bruise  thy  head.” 


14  History  of  Confession . 

fifth  part  over  and  above,  to  him  against 
whom  they  have  sinned. 1 

It  was  a maxim  generally  received  among 
the  people  of  God,  a maxim  received  from 
God  Himself  that,  “ He  that  hideth  his  sins 
shall  not  prosper  ; but  he  that  shall  confess, 
and  shall  forsake  them,  shall  obtain  mercy/’ 2 
“ Be  not  ashamed  to  confess  thy  sins.”  s 
This  confession  was  not  the  confession  of 
a man  to  God,  but  was  to  be  made  to  a 
priest  ; such  is  the  opinion  of  the  most  cele- 
brated commentators.  Grotius,  a Protestant, 
expresses  himself  on  this  subject  in  a most 
remarkable  manner.  “ I hold,”  he  says,  “ as 
most  probable  the  opinion  of  those  who 
state  that  among  the  Jews  there  w'as  a pri- 
vate confession  of  sins  made  to  the  priests.”  4 
According  to  Leviticus,  he  who  had  com- 
mitted some  sin  was  to  confess  it  and  offer  a 
victim,  after  which  the  priest  prayed  for  him 
and  for  his  sin.  “ He  shall  confess  that  he 
has  sinned  in  that  thing.”  5 

1 Numb.  v.  6,  7.  This  confession  relates  to  secret  offences. 
It  was  to  be  made  to  a priest,  accompanied  with  due  satisfac- 
tion, and  followed  by  a sacrifice. — (See  verses  7,  8 of  said 
chap.  v.  of  Numb.) 

2 Prov.  xxviii.  13.  3 Ecclus.  iv.  31.  4 Grotius  in  Matt.  iii.  6. 

h Lev.  v.  5.  This  is  the  Protestant  translation,  which  cor- 
rectly renders  this  passage  of  the  Hebrew  text. 


Antiquity  of  Confession . 1 5 

“ The  sacrifice,”  says  the  learned  Barto- 
locci,  “ was  preceded  by  confession.  This 
confession  was  not  made  in  the  presence  of  the 
people,  but  privately  to  the  priest,  and  was 
known  to  him  alone.”  1 

Philo,  the  Jew,  tells  us  on  this  point  that 
the  remnants  of  the  victim  offered  for  sin 
were  eaten  secretly  by  the  priests  in  the 
interior  of  their  apartment,  admission  being 
denied  to  the  members  of  their  household, 
so  that  nothing  might  transpire  of  the  faults 
confessed  by  the  guilty  to  the  ear  of  the 
priest. 2 

According  to  David  Kimchi,  a celebrated 
Jewish  Rabbi,  not  only  was  such  a confes- 
sion necessary,  but,  without  it,  sacrifices 
could  be  of  no  avail  ; for,  he  remarks  : “ All 

the  efficacy  of  sacrifices  consists  in  the  con- 
fession of  sins  and  in  repentance.  ” 3 

In  certain  extraordinary  cases  the  avowal 
was  made  to  prophets  sent  by  almighty  God 
to  receive  it.  Of  this  we  find  a very  striking 
instance  in  the  history  of  the  reign  of  David. 

1 Bartolocci , Bibliotheca  Magna  Rabbinica,  part  i,,  page  45 1. 

2 The  priest  was  to  offer  for  the  transgressor  a victim  accord- 
ing to  the  measure  and  estimation  of  the  sin.  (Lev.  v.  18.) 
Therefore  the  priest  must  have  been  told  the  nature  of  the 
offence. 

3 Bib.  Mag.  Rabbin.,  part  i,,  p,  45 1. 


1 6 History  of  Confession. 

This  prince,  in  order  to  take  the  wife  of 
Urias,  causes  the  death  of  her  husband  : then 
the  Lord  sends  Nathan,  the  prophet,  who, 
on  appearing  before  David  to  hear  the  confes- 
sion of  his  crime,  relates  the  following  beauti- 
ful parable  : 1 “ There  were  two  men  in  one 

city,  the  one  rich  and  the  other  poor.  The 
rich  man  had  exceeding  many  sheep  and 
oxen.  But  the  poor  man  had  nothing  at  all 
but  one  little  ewe-lamb,  which  he  had  bought 
and  nourished,  and  which  had  grown  up  in 
his  house  together  with  his  children,  eating 
of  his  bread  and  drinking  of  his  cup,  and 
sleeping  in  his  bosom  : and  it  was  unto  him 
as  a daughter.  And  when  a certain  stranger 
was  come  to  the  rich  man,  he  spared  to  take 
of  his  own  sheep  and  oxen,  to  make  a feast 
for  that  stranger  who  was  come  to  him,  but 
took  the  poor  man’s  ewe,  and  dressed  it  for 
the  man  that  was  come  to  him.” 

David,  hearing  this,  exclaims,  full  of  indig- 
nation, “ As  the  Lord  liveth,  the  man  that 
hath  done  this  is  a child  of  death.  He  shall 
restore  the  ewe  four-fold.  . . Nathan 
immediately  replies,  “Thou  art  the  guilty 
one.”  Tu  es  ille  vir.  “Thus  saith  the  Lord 
God  of  Israel,  ‘ I anointed  thee  king  over 

1 II.  Ktngs  xii. 


Antiquity  of  Confession.  17 

Israel,  and  I delivered  thee  from  the  hand  of 
Saul  . . . and  if  these  things  be  little,  I shall 
add  far  greater  things  unto  thee.’  Why, 
therefore,  hast  thou  despised  the  word  of  the 
Lord  to  do  evil  in  My  sight  ? Thou  hast 
killed  Urias,  the  Hethite,  with  the  sword, 
and  hast  taken  his  wife  to  be  thy  wife,  and 
hast  slain  him  with  the  sword  of  the  children 
of  Ammon.  Therefore  the  sword  shall  never 
depart  from  thy  house.  . . . Thou  didst  it 
secretly,  but  I will  do  this  thing  in  the  sight 
of  all  Israel,  and  in  the  sight  of  the  sun.  . . . 
Thou  hast  given  occasion  to  the  enemies  of 
the  Lord  to  blaspheme.  . . . The  Lord  shall 
strike  with  death  the  child  of  thy  adultery.” 

Each  word  of  this  eloquent  discourse  is  a 
thunder-bolt  which  crushes  the  guilty  king 
and  leaves  him  unable  to  answer.  He  is 
struck  dumb,  confounded,  he  can  hardly 
utter  in  broken  accents,  “ I have  sinned 
against  the  Lord.” — Peccavi.  Words  forever 
memorable,  which  obtained  for  the  penitent 
king  the  fullest  pardon,  but  obtained  it  only 
because  they  expressed  a most  humble  and 
sincere  confession  of  his  crime. 

In  the  history  of  the  people  of  God  there 
is  nothing  more  frequently  mentioned  than 
the  fact  of  the  confession  of  sins  ; among 


1 8 History  of  Confession. 

them  this  practice  was  indeed  always  one  of 
the  most  essential  points  of  religion  : hence 
the  crowds  that  began  by  the  confession  of 
their  sins,  when,  in  the  country  about  the 
Jordan,  John  the  Baptist  appeared  to  prepare 
men  to  receive  Jesus  Christ,  by  the  preach- 
ing of  the  Baptism  of  Penance.1 

Apart  from  private  confessions  (made  by 
individuals),  usual  among  the  Jews,  there 
were  also  public  and  general  confessions. 
One  of  the  most  remarkable  was  that  which 
took  place  on  the  day  of  the  solemn  expiation. 
“The  seventh  month,  the  tenth  day  of  the 
month,  you  shall  afflict  your  souls,  and  shall 
do  no  work,  whether  it  be  one  of  your  own 
country,  or  a stranger  that  sojourneth  among 
you.  Upon  this  day  shall  be  the  expiation 
for  you,  and  the  cleansing  from  all  your  sins  : 
you  shall  be  cleansed  before  the  Lord,  for  it 
is  a Sabbath  of  rest,  and  you  shall  afflict 
your  souls  by  a perpetual  religion  ; and  the 
priest  that  is  anointed,  and  whose  hands  are 
consecrated  to  do  the  office  of  the  priesthood 
in  his  Father’s  stead,  shall  make  atonement.” 2 

The  following  were  the  principal  ceremo- 
nies of  that  Feast  : The  High-Priest  washed 
not  only  his  hands  and  feet,  as  in  ordinary 
1 Matt,  iii.  5,  6.  2 Lev.  xvi.  29-32. 


Antiquity  of  Confession.  19 

sacrifices,  but  his  whole  body  ; he  was  then 
vested  with  plain  linen,  the  clothing-material 
in  use  by  priests  of  common  rank.  Thus 
dressed,  he  first  offered  a young  bullock  and 
a ram  for  the  sins  of  the  priests,  especially  for 
his  own,  and  placed  his  hands  on  the  heads  of 
the  victims  ; 1 he  then  received  at  the  hands 
of  the  princes  of  the  people  two  buck-goats 
for  sin,  and  a ram  for  a holocaust  in  the 
name  of  the  whole  multitude.  Lots  were 
cast  upon  the  goats,  one  to  be  killed,  the 
other  to  be  set  free.  The  one  on  which  the 
lot  fell  to  be  offered  to  the  Lord  was  immo- 
lated near  the  altar  of  holocausts.  The  High- 
Priest  took  the  blood  thereof  and  sprinkled 
it  with  his  finger  seven  times  before  the  ark, 
within  the  veil  which  separated  the  Holy  of 
Holies  from  the  sanctuary. 

The  living  goat  was  next  brought  to  the 
High-Priest,  “ And  putting  both  hands  upon 
its  head,  he  confessed  all  the  iniquities  of  the 

1 It  was  a general  rule  to  be  observed  in  sacrifices  offered  for 
sins  of  the  priests,  or  of  other  individuals,  or  for  those  of  the 
entire  nation,  that  the  person  guilty  must  himself,  or  by  proxy, 
put  his  hands  on  the  head  of  the  victim,  thus  making  a gen- 
eral and  public  avowal  of  his  sins,  praying  to  God  to  transfer 
them  to  the  victim.  (See  Lev.  iv.)  The  same  ceremony  is 
performed  over  the  bread  and  wine,  at  the  time  of  Mass,  im- 
mediately before  the  consecration. 


20  History  of  Confession . 

children  of  Israel , and  all  their  offences  and 
sins  : and,  praying  that  they  might  light  on 
its  head,  he  turned  it  out,  into  the  desert/’ 1 
According  to  all  interpreters  of  the  Scripture 
these  two  goats  are  representatives  of  the 
guilty  people. 

In  order  to  be  forgiven,  and  to  recover  the 
liberty  of  the  children  of  God,  how  striking  is 
the  necessity  of  confession  as  portrayed  in  the 
ceremony  performed  over  the  emissary  goat  ! 

The  Talmud  of  Jerusalem2  records  a form 
of  prayer  and  confession  used  by  the  High- 
Priest  in  the  name  of  the  people  whilst  put- 
ting his  hands  on  the  head  of  the  symbolical 
buck-goat: — “ O Lord,  I have  sinned,  I have 
acted  maliciously,  I have  persevered  in  evil 
sentiments  and  intentions,  and  I have  gone 
far  astray.  The  evil  that  I have  done  I will 
commit  no  more.  Let  it  be  Thy  good  will, 
Lord  God  ...  to  forgive  my  iniquities,  and 
to  remit  my  offences.3 

Since  the  promulgation  of  the  Gospel  the 

1 Lev.  xiii.  2.  2 Tract.  Joma. 

3 “ The  Jews  still  observe  in  some  degree  this  feast  of  the 
Expiation.  As  they  are  not  allowed  to  sacrifice,  the  men  kill  a 
white  cock,  and  the  women  a hen,  on  the  ninth,  at  evening. 
Those  with  child  kill  both  a cock  and  hen.  They  confess  their 
sins  . . . and  generally  spend  the  forepart  of  this  month  in 
acts  of  piety  and  of  penance.” — Buxtorf  quoted  by  Haydock. 


A ntiquity  of  Confe$sio7i . 2 1 

practice  of  confession  has  been  maintained 
among  the  Jews,  as  is  attested  by  the  most 
celebrated  modern  Rabbins.  All  teach  that 
without  penance  there  is  no  hope  of  pardon, 
and  that  penance  is  perfect  only  inasmuch  as 
it  is  accompanied  by  confession  : “ Penance 

and  confession  are  one  and  the  same  precept  ; 
for  there  is  no  confession  without  penance, 
and  it  is  confession  which  makes  penance 
perfect.”  1 

We  find  in  the  old  book,  “ Beth  Midoth,” 
“ The  penitent  must  clearly  and  distinctly 
confess  the  shame  and  disgrace  of  his  evil 
works  ; for,  if  he  hesitates  on  this  point,  he 
cannot  have  sincere  repentance  in  his  heart. 
Therefore  let  men  know  that,  unless  they 
convert  themselves  from  their  sins  to  God 
with  perfect  penance,  and  confess  them,  the 
Blessed  God  shall  take  revenge  of  them  and 
of  their  evil  deeds.”  2 

It  is  especially  to  the  dying  that  confession 
among  the  Jews  is  recommended,  whether 
they  die  a natural  death,  or  a death  under 
sentence  of  the  law.  According  to  the  Tal- 
mud, “ The  Rabbins  have  taught  that,  when 
one  is  sick  and  on  the  point  of  death,  the 

1 Moses  Tranensis  apud  Morinum,  p.  128. 

3 Apud  Morinum,  p.  130. 


2 2 History  of  Confession . 

following  words  should  be  addressed  to  him  : 

‘ Confess,  for  all  believers  observe  this  prac- 
tice.’ 1,1 

The  Mishna  relates  : “ When  the  criminal 

was  led  out  to  execution,  and  was  about  ten 
cubits  from  the  place  where  he  was  to  be 
stoned  to  death,  they  said  to  him,  ‘ Confess, 
— such  is  the  custom  with  those  who  are  con- 
demned to  die  ; for  he  that  confesses  his 
sins  shall  have  a share  in  the  world  to 
come.’  ”2 

Furthermore,  a book  most  celebrated 
among  the  Jews,  “ The  Book  of  the  Saints,” 
has  the  following  : “ When  they  will  do 

penance  for  their  sins,  they  go  and  consult 
the  Rabbins  about  the  means  they  should 
employ  ; and  for  that  purpose  they  make  to 
them  a secret  confession  of  all  the  sins  they 
have  committed,  either  against  God  or  against 
their  neighbor,  in  order  to  receive  a penance 
proportionate  to  the  gravity  of  each  sin.3 

Could  human  language  be  stronger  or 
clearer  to  prove  that  there  is  not  here  ques- 
tion of  a confession  made  to  God  alone  ? 

“ The  ancients  were  so  particular  in  ful- 

1 Tractatus  de  Sabb.  cap  xi.,  Liber  Antiquus  Beth  Midoth 
apud  Morinum,  p.  130. 

2 Tract,  de  Sanhedrin,  cap.  vi.,  ibid. 

3 Liber  Sanctorum  apud  Morinum,  p.  133. 


A ntiquity  of  Confession.  2 3 

filling  this  duty,  that  they  wrote  down  their 
sins  lest  they  might  forget  some  one  in  con- 
fession, and  in  order,  also,  to  excite  them- 
selves more  efficaciously  to  repentance.” 

As  to  the  modern  Jews,  John  Buxtorf 
informs  us  that  they  confess  their  sins  at  the 
hour  of  death,  privately,  nearly  as  the  Cath- 
olics do.  The  most  ignorant  have  a general 
form  of  confession  which  they  recite. 1 

In  this  chapter  we  have  collected  the  dif- 
ferent passages  relative  to  the  practice  of 
confession  in  the  Jewish  nation;  and,  as 
since  the  destruction  of  the  Temple  of  Jeru- 
salem the  sacrifices  prescribed  by  the  law 
can  no  longer  be  offered,  the  practice  of 
confession  appears  to  be  more  necessary  to 
that  people  now  than  formerly. 

“ Since  the  House  of  the  Sanctuary  was 
thrown  down  on  account  of  our  sins,”  says  a 
celebrated  Rabbin  named  Moses,  “ there  is  no 
other  expiation  left  to  us,  save  that  which  is 
accomplished  by  words  ; wherefore  on  the 
first  day  of  expiation  we  are  all  obliged  to 
penance  and  confession.”2 

1 Buxtorf,  Syn.  Jud.,  cap.  xxxv.  2 Talmud  of  Babylon,  p.  87. 


CHAPTER  IL 

Confession  found  among  the  Pagans. 

Expiatory  sacrifices.  Customs  of  the  Athenians.  Lugubrious 
feasts  instituted  by  Romulus.  Mysteries  of  Ceres.  Initia- 
tion. Confession  practised  by  Marcus  Aurelius.  Con- 
fessors among  the  Grecians.  Magicians  of  Elis.  Confes- 
sion of  the  Emperor  of  China.  The  Yu-pé.  Spiritual 
Fathers  at  Thibet.  Confession  of  the  Grand  Lama  of 
the  Talapoins.  Of  the  Siamese.  The  Gones.  Confessors 
in  the  kingdom  of  Persia.  Custom  and  Proverb  of  the 
Indians.  The  Nittia-Carma,  or  Ritual  of  the  Brahmins. 
Story  of  Draupadi  and  the  five  celebrated  brothers.  Ac- 
count of  Valmiky.  Confession  of  the  Japanese. 

£p|*HE  candid  reader  will  acknowledge  that 
VlA  no  reply  can  be  given  to  the  proofs 
brought  in  support  of  the  antiquity  of 
confession.  Confession  of  sins  was  a positive 
precept  enjoined  by  the  Lord  upon  His 
people.  The  Jews  practised  it,  and  this  cus- 
tom is  still  observed  by  them.  It  is  impossible 
to  question  this  fact.  It  was  also  in  use 
among  the  various  pagan  nations,  the  truth 
of  which  assertion  can  be  substantiated  by 

34 


Confession  found  among  the  Pagans . 25 

the  strongest  and  most  indubitable  proofs. 
Facts  like  these  are  calculated  not  merely  to 
produce  surprise,  but,  if  properly  digested, 
to  force  upon  an  honest  inquirer  the  convic- 
tion that  the  origin  of  confession  is  to  be 
found  only  by  going  back  to  the  unhappy 
fall  of  our  first  parents.  There  we  may  easily 
learn  that  repentance  is  the  only  substitute  for 
innocence , and  that  this  repentance  is  shown 
by  the  acknowledgment  or  confession  that  we 
have  sinned.1 

It  would  take  too  long  to  pass  in  review  all 
the  nations  which  have  existed  since  the  crea- 
tion of  the  world,  and  volumes  would  be 
necessary  for  such  an  herculean  task,  but  I 
have  no  fear  of  being  accused  of  falsehood 
when  I aver  that  among  all  the  Pagan  nations 
not  one  is  to  be  found  among  whom  we  fail 
to  find  at  least  some  trace  of  confession. 

What  were  all  the  expiatory  rites  custom- 
ary among  these  peoples, 2 3 as  shown  by  the 
learned  Schmitt, 2 but  so  many  true  confes- 

1 Voltaire  says,  repentance  for  our  faults  can  alone  take  the 
place  of  innocence,  and  that,  to  show  ourselves  repentant,  we 
must  begin  by  declaring  them. — Vol.  49,  p.  414. 

2 “Among  these  various  forms  of  religion,  not  one  is  to  be 
found  which  has  not  atonement  for  sin  as  its  principal  end  and 
aim,  man  having  always  felt  the  need  of  mercy. — Voltaire . 

3 Schmitt , Rédemption  du  Genre  Humain. 


2 6 History  of  Confession. 

sions?  Did  they  not  enclose  within  them- 
selves the  confession,  at  least  implicit,  that 
they  had  done  evil,  and  were  desirous  of 
atoning  for  that  evil  ? 

Whenever  the  Athenians  were  visited  by  a 
scourge,  such  as  famine,  pestilence,  or  the 
like,  they  endeavored  to  turn  away  the  anger 
of  the  gods  from  the  people  by  choosing  a 
man  or  women  among  those  kept  by  the 
State  for  such  emergencies,  and  offering 
them  as  an  expiatory  sacrifice.  The  victims 
were  marched  through  the  streets  to  the 
sound  of  music,  and  afterwards  delivered 
over  to  be  burned,  and  their  ashes  thrown  to 
the  winds.  1 Who  will  fail  to  see  that  the 
Athenians,  by  this  ceremony,  confessed  them- 
selves guilty,  and  adjured  the  gods  to  transfer 
their  anger  from  them  to  the  victim  they  had 
substituted  and  sacrificed  for  their  sins? 

- Romulus  killed  his  brother  Remus,  and  the 
ascendancy  he  had  gained  over  the  hearts  of 
the  people  weakened  the  impression  his 
crime  was  otherwise  calculated  to  make  ; but 
the  gods  refused  to  grant  him  that  pardon 
which  man  too  readily  yielded.  In  the  midst 
of  success  and  prosperity  he  was  filled  with 
remorse,  and  horror-stricken  at  his  guilt. 

1 Voyages  d’  Anacharsis,  vol.  2,  chap.  21. 


Confession  found  among  the  Pagans.  2 7 

The  presence  of  his  brother  haunted  him 
continually  ; by  day  his  shadow  fell  on  his 
steps,  and  at  night  his  bleeding  image  intrud- 
ed upon  his  dreams.  He  strove  to  pacify  his 
conscience  and  allay  these  painful  apparitions 
by  every  atonement  which  a barbarous  relig- 
ion could  suggest.  He  established  mournful 
ceremonies  and  feasts,  hoping  to  obtain  par- 
don by  forever  preserving  the  recollection  of 
his  crime,1  and  proclaiming  the  deep  repentance 
which  filled  his  sold. 

But  if  more  striking  and  positive  proofs 
are  desired,  rather  than  inferences  drawn 
from  such  practices  as  these,  we  shall  only 
find  ourselves  embarrassed  in  choosing  from 
the  mass  of  testimony  which  offers  itself. 

In  the  religious  celebrations  of  Bacchus, 
Venus,  and  Adonis,  confession  was  made. 2 
The  priests  who  heard  confessions  wore  a 
key  suspended  from  their  shoulders,  as  a 
sign  of  the  secret  they  were  expected  to 
keep. 3 

At  Samothrace,4  expiatory  sacrifices,  purifi- 

1 Lettres  Romaines,  by  Baron  de  Tkeis,  vol.  I,  p.  180. 

3 Voltaire , Histoire  Generale,  vol.  I. 

3 Recherches  sur  les  Mystères  du  Paganisme,  by  Baron  de 
Sainte  Croix , p.  33. 

4 An  island  in  the  archipelago  inhabited  by  the  Pelasgi,  or 
savages  of  ancient  Greece,  now  called  Samandrachi. 


28  History  of  Confession. 

cation,  and  explicit  confession  preceded  the  ad- 
mission of  the  initiated  to  the  mysteries  of  the 
Cabires.1  The  priest  who  presided  was 
called  Koës,  (purifier,  prophet,)  and  had  power 
to  absolve  from  murder,  but  perjury  was 
considered  a capital  crime.2 

To  the  Eleusinian  mysteries  candidates 
could  only  be  admitted  after  undergoing  a 
long  and  painful  ordeal.  An  examination 
and  preparation  by  a priest  appointed  for 
that  purpose  was  also  necessary.  Those 
who  had  been  guilty  of  great  crimes  were 
excluded  ; others  were  obliged  to  prepare 
themselves  by  ceremonies  and  acts  of  expia- 
tion calculated  to  make  them  feel  the  neces- 
sity of  preferring  the  light  of  truth  to  the 
darkness  of  error.  The  priest  exhorted  them 
to  repress  their  passions,  and  to  merit  by 
purity  of  mind  and  heart  the  ineffable  bless- 
ing of  initiation. 3 What  a striking  resem- 
blance between  those  customs  and  that  which 
occurs  every  day  in  the  tribunal  of  penance! 

Emperors  themselves  were  not  exempt. 
History  relates  that  the  great  Marcus  Au- 

1 Priests  of  Samothrace. 

2 Religions  de  Y Antiquité,  translated  from  the  German  of 
Dr.  Frederic  Creuzer , by  J.  D.  Guigniaut , vol.  2,  p.  319. 

3 Voyages  d’  Anacharsis,  vol,  4,  chap.  68. 


Confession  found  among  the  Pagans . 29 

relius1  was  obliged  to  confess  to  the  Hi- 
erophant, 2 before  being  admitted  to  the 
mysteries  of  Ceres  which  were  celebrated  at 
Eleusis. 

Among  the  various  people  of  Greece  and 
Asia,  persons  disquieted  by  remorse  of  con- 
science were  accustomed  to  ease  their  minds 
of  the  burden  of  their  crimes  by  submitting 
to  the  examination  of  a particular  priest, 
called  the  auditor , and  to  whom  they  were 
obliged  to  acknowledge  these  same  crimes. 3 
They  could  only  be  cleansed  from  them  by 
taking  an  oath  that  they  would  be  virtuous 
and  lead  pure  lives  for  the  future. 4 This  is 
so  true,  says  Voltaire,  that  the  Hierophant, 
in  dismissing  the  congregation,  always  ut- 
tered two  Egyptian  words  signifying, 
“ watch,  be  pure.”6  A Catholic  can  easily 
imagine  he  hears,  Vade  in  pace , — Go  in  peace 
and  sin  no  more. 

In  Elis  there  were  magicians  who  were 
the  directors  of  conscience  and  whom  the  peo- 

1 Voltaire , Histoire  Generale. 

2 Minister  of  the  Eleusinian  rites  of  worship. 

3 The  recipients  were  known  among  all  the  surrounding 
nations  by  a name  which  corresponded  to  this  oath  of  the 
initiated,  qui  ineunt  vitarn  novam,  who  are  to  commence  a new 
life  by  entering  into  the  path  of  virtue. — Voltaire . 

4 Voltaire , vol.  5i>  P*  226.  6 Ibid . 


30  History  of  Confession . 

pie  consulted  to  know  whether  certain  ac- 
tions were  conformable  or  not  to  divine 
justice. 1 

Spanish  historians  tell  us  that  among  the 
natives  of  Peru  confession  was  practised, 
which  only  differed  from  Catholic  confession 
inasmuch  as  the  penitents  were  not  obliged 
to  make  known  their  sins  of  thought. 2 

Modern  Paganism  furnishes  us  with  simi- 
lar examples. 

When  the  Emperor  of  the  Chinese,  at  the 
head  of  the  nation,  fills  the  office  of  sacrificer, 
he  performs  various  religious  rites,  among 
which  confession  is  found.  Advancing  to- 
wards the  altar,  he  makes  divers  prostrations, 
burns  incense,  and  takes  the  Yu-pé,  a piece 
of  satin  upon  which  he  has  written,  in  detail, 
his  good  and  bad  actions,  and  which  he  reads 
in  a low  voice,  making  acts  of  contrition  for 
those  which  are  evil,  and  promising  to  do 
better  in  the  future  ; this  he  places  in  a 
basin,  sets  fire  to  it,  and  burns  it  to  ashes. 3 
A lively  image  of  the  effect  produced  by  con- 
fession when  accompanied  by  contrition  ; 

1 Voyages  d’  Anacharsis,  vol.  2,  chap.  21. 

2 De  la  Confession,  by  Count  de  Lasteyriey  p.  38. 

3 Description  of  the  religious  condition  of  the  Chinese  in 
vol.  i.,  p.  129,  of  Lettres  Édifiantes,  edited  by  Abbé  Mont- 
mignon 1. 


Confession  found  among  the  Pagans . 3 1 

sins  are  consumed  and  put  away  forever. 

The  celebrated  missionary,  Father  Le- 
comte, tells  us  in  one  of  his  letters  that  every 
viceroy,  governor,  and  mandarin  of  the  Chi- 
nese must  from  time  to  time  declare  with 
sincerity  and  humility  both  the  secret  and 
public  faults  of  which  he  has  been  guilty  in 
the  administration  of  his  office. 1 

In  Thibet,  2 not  only  the  religious,  but 
almost  all  secular  persons  have  their  Spiritual 
Fathers , to  whom  they  make  in  general  an 
accusation  of  their  sins.  As  soon  as  the 
penitent  pronounces  the  formula,  I have 
sinned , the  director  says  a prayer  over  him, 
that  he  may  obtain  the  pardon  he  seeks. 3 
They  call  this  avowal  of  sins  — tklosira  — 
which  signifies  confession. 

Four  times  a month,  the  fourteenth  and 
fifteenth,  the  twenty-ninth  and  thirtieth,  the 
Lamas,  devout  Thibetians,  assemble  to  hear 
the  explanation  of  their  rule.  The  Grand 
Lama,  before  making  his  appearance  in  the 
congregation,  makes  his  confession  to  the  one  to 
whom  he  has  confided  the  direction  of  his  con- 

1 De  la  Confession,  by  Count  de  Lasteyrie , p.  29. 

2 A vast  country  in  Asia,  lying  west  of  the  Chinese  Tartary 
and  south  of  Asiatic  Russia. 

3 Parallèle  des  Religions,  by  Father  Brunet , vol.  i.,  p.  296. 


32  History  of  Confession . 

science . Having  purified  himself,  he  enters 
into  the  assembly  and  advises  each  one  to 
confess  his  sins , saying,  “ Come,  brethren,  raise 
your  supplicating  hands  to  the  great  Sciacha, 
the  great  lion  you  see  upon  the  altar;  the 
author  and  restorer  of  our  laws.  Receive 
with  the  strictest  attention  his  divine  pre- 
cepts. Like  a horse  without  bit  or  bridle, 
we  have  sinned  greatly  by  indulging  our 
passions  and  giving  unrestrained  license  to 
our  heart,  our  mouth,  and  our  hands.  In 
the  powerful  law  of  our  glorious  Sciacha  we 
shall  find  both  checks  and  encouragement. 
I am  about  to  explain  this  law  to  you.  He 
who  by  means  of  these  checks  shall  overcome 
himself  will  be  victorious  and  happy,  but 
woe  to  him  who  kicks  against  the  pricks. 
Such  a one  will  pass  through  all  the  infinite 
and  formidable  punishment  of  transmigra- 
tions. . . . This  is  the  day  appointed  for  the 
prayer  Sociong,  that  is  to  say,  for  the  washing 
away  of  sins. 

“ The  great  Sciacha  teaches  us  that  he  who 
has  committed  grievous  sins  and  will  not 
confess  them  from  his  heart  makes  himself 
a liar.  Let  every  one  then  sound  the  depths 
of  his  own  soul,  and  if  he  find  therein  any- 
thing of  a serious  nature,  let  him  say  in  a 


Confession  found  among  the  Pagans . 33 

loud  and  distinct  voice,  I have  committed 
great  sins.”  This  notice  having  been  given 
three  times,  if  there  are  any  who  avow  them- 
selves guilty,  the  superior  of  the  community 
approaches  them  and  pronounces  certain 
prayers  over  their  heads.  1 

In  the  kingdom  of  Siam  a class  of  religious 
mendicants  are  found,  called  Talapoins,  who 
go  out  every  morning,  about  six  o ’clock,  to 
collect  alms.  They  are  to  receive  whatever 
is  given  to  them  without  speaking,  without 
returning  thanks,  or  even  so  much  as  a salu- 
tation. This  rule  they  observe  with  great 
exactness.  On  their  return  to  the  pagoda, 
they  prostrate  themselves  at  the  feet  of  their 
superior  and  make  their  confession  to  him , 
which  being  done,  he  prescribes  a suitable 
penance. 2 “ There  are  days,”  says  the  author 
of  the  “ Civil  and  Religious  History  of  Siam,” 
“ when  the  people  draw  near  to  whisper  in 
the  ear  of  the  priest  the  tale  of  their  crimes 
and  foibles.”  3 

The  Gones,  or  ministers  of  religion  among 
the  Cingalese,  who  are  a numerous  and  pow- 

1 Parallèle  des  Religions,  vol.  v. , p.  306. 

2 Annals  of  the  Association  of  the  Propagation  of  the  Faith, 
vol.  5,  p.  109. 

3 Civil  and  Religious  History  of  the  Kingdom  of  Siam,  by 
Turpin , vol.  i.,  p.  186. 


34  History  of  Confession . 

erful  people  inhabiting  the  island  of  Ceylon, 
are  looked  upon  as  the  physicians  of  souls . 
Whenever  a person  resolves  to  be  converted 
and  lead  a new  life,  he  sends  for  a Gone,  to 
confirm  him  in  his  good  resolutions  by  his 
advice  and  counsel.  He  comes  with  very 
great  ceremony.  Four  men  carry  a canopy 
over  his  head,  and  he  is  received  as  if  he 
were  a tutelary  angel;  the  most  dainty 
meats  are  set  before  him,  he  is  loaded  with 
presents,  and  entertained  for  some  days, 
which  time  he  employs  in  part  in  giving 
instructions  and  pious  exhortations  to  the 
new  convert,  and  amongst  other  things  chants 
a canticle  containing  the  chief  points  of  his 
religion,  which  he  duly  explains  to  him. 1 

In  Persia  the  priests  are  called  Magi , and 
are  divided  into  five  classes.  Those  who  are 
appointed  to  hear  confessions,  decide  cases 
of  conscience,  and  explain  the  law,  are  called 
Destourans-Destours . The  Magian  books 
command  that  those  who  have  offended  shall 
be  pardoned,  provided  they  humble  them- 
selves and  confess  their  faults.  Besides 
Néaesch,  which  are  prayers  indicative  of  hu- 
mility and  submission,  and  Afergans , which 
are  forms  of  thanksgiving  accompanied  by 

1 Parallèle  des  Religions,  vol.  i.,  p.  261.  2 Ibid.,  p.  13. 


Confession  found  among  the  Pagans.  35 

praises  and  benedictions,  these  books  also 
contain  Patets , or  acts  of  contrition  for  sins 
committed. 1 

The  Sad-Der , or  sacred  book  of  the  Par- 
sees,  2 says  in  relation  to  him  who  has  eaten 
human  flesh  : “ let  him  throw  himself  at  the 
foot  of  the  doctor  (priest),  that  he  may  re- 
cite with  his  intention  the  penitential  prayer, 
and  give  him  absolution  from  his  sins.” 3 
The  priest,  having  heard  him,  whispers  in  his 
ear  the  following  words:  “O  Lord,  give 
him  pardon  for  all  his  sins,  and  all  his  mis- 
deeds, and  all  his  negligences.”  4 

In  the  same  book,  the  Sad-Dcr,  we  find 
the  following  remarkable  passage  : “ if  thou 
art  so  unfortunate  as  to  fall  into  sin,  do  not 
fail  to  cast  thyself  at  the  feet  of  a doctor.  . . . 
when  thou  drawest  near  to  seek  his  abso- 
lution, the  number  of  thy  sins  will  diminish. 
. . . .Be  very  certain  that  a sin  thus  remitted 

1 Parallèle  des  Religions,  vol.  i.,  p.  9. 

2 The  Parsees  or  Guebres  are  descendants  of  the  primitive 
disciples  of  Zoroaster,  a celebrated  ancient  philosopher,  who 
acquired  great  renown  among  the  Persians  and  to  whom  he 
gave  laws  on  religion.  The  common  opinion  is  that  he  lived 
under  Darius,  that  is  to  say,  about  522  years  before  Christ. 

3 Sad-Der;  see  De  Lasteyrie , De  la  Confession,  p.  33. 

4 O Domine,  ei  condonato  omnia  ejus  peccata,  omnia  ejus 
malefacta,  omnes  ejus  neglectus. — Hey  de,  Veterum  Religio, 
P-  579- 


36  History  of  Confession . 

no  longer  exists  in  the  soul  of  the  guilty  one, 
but  in  its  place  springs  up  merit.”  1 

Not  only  is  the  obligation  of  confession 
spoken  of  in  the  Zend-Avesta , another  sacred 
book  of  the  Parsees,  but  the  formula  is  thus 
expressed:  “In  the  presence  of  the  great 
Ormuzd,  of  the  Amschaspands  (sages),  in 
the  presence  of  the  priest  who  serves  Or- 
muzd, of  the  wise  in  heaven  and  on  earth, 
of  my  relatives  and  friends,  it  is  the  wish  of 
Ormuzd,  I renounce  every  bad  thought  and 
every  bad  action,  I declare  this  before  you, 
O most  pure  of  beings.  Have  mercy,  my 
God,  on  my  soul  and  on  my  body.  I re- 
nounce my  sin  in  these  words,  I repent.”  2 
Lastly,  a traveller  tells  us  that  they  confess 
at  the  hour  of  death,  to  preserve  themselves 
from  damnation,  and  that  the  religion  of 
Zoroaster  requires  them  to  do  this.  Tavir- 
nier  says  that,  when  the  Persians  are  sick, 
they  send  for  their  priests  and  make  a sort  of 
confession,  after  which  the  priest  directs 
them  to  give  alms  and  to  do  other  good 
works  in  order  to  obtain  pardon. 3 

We  learn  from  Stobée,  that  among  some 
of  the  Indian  tribes  he  who  has  committed 

1 Apud  De  Lasteyrie , p.  36.  2 Zend-Avesta,  Pater  De  V Iram. 

3 Tavernier,  Voyage  en  Perse,  book  4,  chap.  8. 


Confession  found  among  the  Pagans . 37 

faults  is  taken  before  a certain  number  of 
persons,  in  whose  presence  he  makes  an 
avowal  of  them,  and  asks  that  intercession 
with  God  should  be  made  in  his  behalf,  after 
which  a long  fast  1 is  imposed  upon  him. 

We  also  find  in  one  of  the  Pouzam,  as  cited 
by  the  Journal  de  la  Société  Asiatique , an 
example  of  public  penance.  “A  merchant 
of  Benares,  having  acquired  a large  fortune  in 
an  illicit  manner,  confessed  his  sins  in  a pub- 
lic assembly  and  did  penance  publicly. ” 2 

We  also  read  in  “ Lettres  Edifiantes  ” that 
it  is  a generally  received  maxim  among  the 
Indians  that  he  who  confesses  his  sins  will 
be  forgiven.  Every  year  they  go  to  the 
banks  of  some  running  stream  to  confess,  in 
order  that  their  sins  may  be  entirely  washed 
away.  In  the  celebrated  sacrifice  Ekiam  the 
wife  of  him  who  presides  is  obliged  to  make 
a confession,  going  into  the  most  humiliating 
detail  of  her  sins,  and  even  declaring  the 
number  of  them. 3 Besides  these  public  con- 
fessions, there  are  also  particular  and  secret 

' 1 Hi  coacti  coram  aliis,  si  quid  peccati  commiserint,  confiten- 
tur;  rogant  ut  alii  Deum  pro  se  exorent;  longumque  temporis 
spatium  jejunii  exigunt. — Stob.  Eglog.,  cap.  iv.,  apud  De 
Las  te  y rie , p.  31. 

2 Ibid. 

3 Choix  de  Lettres  Édifiantes,  2d  edit.,  vol.  viii.,  p.  146. 


38  History  of  Confession . 

ones,  and  we  learn  by  the  Vedas,  or  sacred 
book  of  the  Bramins,  that  every  Indian  must 
choose  his  spiritual  guide,  who  is  to  direct 
him  in  the  way  of  salvation.  These  guides 
or  directors  of  conscience  are  called  Gourons . 1 

The  Nittia-Carma,  or  Bramin  ritual,2  attrib- 
utes the  virtue  of  the  washing  away  of  sins 
to  the  following  prayer,  which  bears  some 
resemblance  to  those  we  recite  every  day. 
“ O Sun,  who  art  prayer  itself,  and  the  very 
God  of  prayer,  forgive  the  sin  I have  com- 
mitted in  praying,  and  all  that  I have  been 
guilty  of  during  the  night,  in  thought,  word, 
or  deed  ; pardon  whatsoever  I have  offended 
against  my  neighbor  by  calumny  or  false  wit- 
ness, by  partaking  of  forbidden  meats,  or 
receiving  bribes  from  vile  men;  in  fine,  for- 
give me  every  sin  into  which  I have  fallen 
by  night  or  day,  of  whatsoever  nature  or 
kind  it  may  be. 3 

1 Abbe  Dubois , Mœurs  et  Institutions  des  Peuples  de 
l’Inde,  vol.  i. 

2 The  Bramins  or  Brackmins,  ancient  Indian  philosophers, 
are  disciples  of  Brackman,  remarkable  for  their  austerity.  In 
order  to  become  a member  of  this  sect,  it  is  necessary  to  keep 
profound  silence,  abstain  from  flesh-meat;  and  fast  and  pray 
without  ceasing. 

3 Abbé  Dubois , Mœurs  et  Institutions  des  Peuples  de  l’Inde, 
vol.  i.,  p.  355- 


Confession  found  among  the  Pagans . 39 

But  the  most  striking  example  related  in 
the  work  of  Abbé  Dubois,  entitled  “ Mœurs 
et  Institutions  des  Peuples  de  l’Inde, ” is  the 
account  of  Draupadi  and  the  five  renowned 
brothers.  It  seems  impossible  not  to  per- 
ceive in  it  the  state  of  degradation  to  which 
man  is  brought  by  sin,  and  the  virtue  of  con- 
fession to  raise  him  up  and  restore  him  to 
his  primitive  dignity. 

“ When  Chrichnen  was  on  the  earth,  the 
famous  Draupadi  was  married  to  five  re- 
nowned brothers,  all  kings  of  Madura.  One 
of  these  princes  one  day  shot  an  arrow  at  a 
tree,  which  most  unfortunately  brought  to 
the  ground  a very  remarkable  fruit.  The 
tree  belonged  to  a celebrated  penitent  and 
had  the  wonderful  property  of  producing 
every  month  a fruit  which  gave  so  much 
strength  to  the  one  who  ate  it,  that  no  other 
sustenance  was  needed  during  the  month. 
In  those  remote  ages,  more  dread  was  felt  at 
the  thought  of  being  cursed  by  a penitent 
than  of  the  anger  of  the  gods,  and  these 
brothers  greatly  apprehended  the  maledic- 
tion of  thé  hermit,  so  they  prayed  to  Chrich- 
nen to  help  them.  Vishnu , one  of  their  gods 
metamorphosed  into  Chrichnen,  told  them  he 
saw  but  one  wa|  of  repairing  the  great  evil  ; 


40  History  of  Confession . 

that  each  of  them,  including  Draupadi,  who 
was  also  present,  must  make  an  exact  confes- 
sion of  all  the  sins  of  their  past  life . He  said 
the  tree  whose  fruit  had  fallen  was  six  cubits 
high,  and  that,  as  each  one  made  a good 
confession,  the  fruit  would  ascend  gradually, 
a cubit  for  each  one,  and  that,  when  the  last 
was  made,  it  would  attach  itself  to  the  tree, 
as  it  was  in  the  first  place. 

“ The  remedy  was  a bitter  one,  but  they 
must  either  decide  upon  it  or  expose  them- 
selves to  the  formidable  curse  of  the  penitent. 
The  five  brothers  consented,  but  it  was  very 
difficult  to  persuade  the  woman  to  fulfil  her 
part.  The  more  they  urged  her  to  declare 
her  faults,  the  stronger  seemed  to  be  her 
inclination  for  silence  and  reserve,  but  finally, 
on  representing  to  her  the  sad  and  fatal  con- 
sequences of  the  curse  of  the  Sanias  (the 
name  given  by  the  Indians  to  penitents),  she 
promised  she  would  do  as  they  wished, 
whereupon  the  oldest  of  the  princes  began 
this  trying  duty,  and  made  a very  exact  con- 
fession of  his  whole  life . As  he  proceeded 
the  fruit  ascended,  and  when  he  finished  it 
was  found  to  be  one  cubit  from  the  ground. 
The  others  followed  his  example,  so  that  at 
the  close  of  their  confessions  it  had  ascended 


Confession  found  among  the  Pagans . 4 1 

exactly  five  cubits.  Only  one  more  was 
wanting,  but  it  was  Draupadi  who  must 
make  the  final  effort.  After  many  struggles 
she  commenced  her  confession,  and  the  fruit 
ascended  a little  ; she  said  she  had  finished, 
but  it  still  remained  half  a cubit  from  the 
bough.  It  was  very  evident  that  she  had  either 
forgotten  or  concealed  something . The  broth- 
ers begged  her  with  tears  not  to  permit 
false  shame  to  ruin  them  all  and  to  over- 
whelm them  with  misfortunes.  Chrichnen 
came  to  their  aid,  and  she  owned  a sinful 
thought  which  she  had  desired  to  keep  secret . 
Scarcely  had  she  uttered  it,  before  the  fruit 
finished  its  ascent  and  attached  itself  to  the 
same  branch  on  which  it  hung  before.” 1 

With  such  ideas  were  the  people  of  India 
imbued  when  Jesuit  missionaries  first  went 
among  them  to  enlighten  them  with  the  light 
of  the  Gospel.  Is  it  not  most  astonishing  to 
find  in  the  midst  of  a rude  and  barbarous 
people  the  established  belief  in  the  necessity 
of  confession,  and  even  the  obligation  of  con- 
fessing sins  of  thought,  in  order  to  make 
reparation  for  the  evil  they  had  done,  to 
recover  the  graces  they  had  lost,  and  to 
avoid  the  chastisement  they  had  deserved  ? 

1 Lettres  Edifiantes,  vol.  viii. , p.  149  and  following. 


42  History  of  Confession. 

The  history  of  Valmiky  is  not  less  remark- 
able. 

“ Cast  down  from  heaven  on  account  of  his 
licentiousness  and  pride,  he  resolved  to  win 
its  favors  by  penance  proportioned  to  the 
greatness  of  his  crimes.  The  Most-High 
condemned  him  to  pass  through  four  succes- 
sive stages  or  regenerations.  Brama  was 
docile  to  the  commands  of  the  Eternal.  His 
first  appearance  was  under  the  form  of  a 
raven  ; the  second  he  came  into  the  world 
(most  miserable  mortal)  in  the  lowest  and 
most  despicable  of  the  tribes,  called  Parias , 
under  the  name  of  Valmiky.  To  his  low 
birth  were  united  a sordid  soul  and  an  inferior 
intellect,  and  he  became  a veritable  villain. 
He  established  himself  in  a thick  forest  near 
a frequented  highway  and  enticed  weary 
travellers  to  his  cabin  by  a show  of  free  and 
generous  hospitality  ; but  it  was  only  that  he 
might  rob  and  assassinate  them  during  the 
night.  He  followed  this  course  for  a number 
of  years.  One  night  two  Richis  1 came  to 
his  cabin  and  asked  permission  to  sleep  there. 
Valmiky  made  preparation  to  treat  them  as 
he  had  his  other  victims.  His  arm  was 
already  raised  to  strike  the  fatal  blow,  when 

1 Richis,  saints,  inspired  persons. 


Confession  found  among  the  Pagans . 43 

he  was  seized  with  sudden  terror,  and  felt 
himself  deterred  by  supernatural  power.  . . . 
The  travellers  awoke  ; they  saw  Valmiky 
with  the  deadly  weapon  in  his  hand,  pale,  agi- 
tated, and  terror-smitten.  The  Richis  strove 
to  gain  his  confidence,  and  by  degrees  led 
him  to  make  a full  and  voluntary  confession 
of  all  his  crimes  ; they  represented  to  him 
the  wickedness  of  his  life  and  succeeded  in 
awakening  him  to  true  contrition.  They 
then  taught  him  how  to  do  penance,  and  he 
gave  himself  up  at  once  to  severe  expiations 
and  all  the  exercises  of  austere  piety.  ...  In 
this  way  Valmiky  became  a new  man  ; his 
mind  was  greatly  enlightened,  and  he  recov- 
ered his  pristine  strength  and  intelligence.”  1 

This  account  of  Valmiky  is  the  history  of 
the  fall  of  man,  of  his  crimes  and  his  excesses, 
and  of  the  pardon  he  obtains  by  making  a 
voluntary  confession,  and  yielding  himself  to 
the  exercises  of  penance. 

We  also  find  confession  practised  in  Japan, 
but  in  a most  singular  and  cruel  manner. 
Travellers  inform  us  that  penitents  who 
desire  to  make  their  confession  retire  to  the 
deserts  and  yield  themselves  to  the  guid- 
ance of  savage  hermits,  who  conduct  them  to 

1 Religions  de  l’Antiquité,  vol.  i.,  p.  228. 


44  History  of  Confession . 

others,  still  more  barbarous  than  themselves, 
and  who  live  upon  the  edge  of  precipices,  and 
these  latter  oblige  them  to  walk  on  the  steep 
declivity  of  rocks,  where  they  are  obliged  to 
hold  on  to  the  branches  of  the  trees  in  order 
to  keep  themselves  from  falling,  and  when 
they  become  almost  exhausted  by  this  pain- 
ful exercise,  the  monks  prescribe  to  them  to 
make  their  examination  of  conscience,  and 
that  in  a painful  posture.  To  this  they  add 
occasional  blows  with  a club,  which  greatly 
increase  their  prostration.  The  unfortunate 
penitent  is  then  placed  on  a scale,  at  the  ex- 
tremity of  a balance  wheel,  which,  by  means 
of  a spring,  is  suddenly  suspended  over  a 
yawning  abyss.  In  this  tormenting  position 
he  is  obliged  to  make  his  confession  in  a voice 
so  loud  as  to  be  heard  by  the  bystanders. 

If  he  hesitates,  or  his  sincerity  appears 
doubtful,  or  if,  from  their  knowledge  of  his 
previous  life,  they  think  he  is  guilty  of  false- 
hood, the  scale  is  turned,  and  the  poor  victim 
is  hurled  into  the  abyss.  1 

Whatever  impression  may  be  made  by  this 
collection  of  facts  and  testimonies  in  favor  of 
auricular  confession,  it  must  be  admitted  to 
be  truly  astonishing  to  find  this  custom  more 

1 Etudes  sur  la  Confession,  p.  333. 


Confession  found  among  the  Pagans . 45 

or  less  implicitly  acknowledged  among  these 
various  nations,  and  to  perceive  that  for  the 
most  part  they  have  spiritual  Fathers , physi- 
cians of  souls , directors  of  conscience,  ecclesias- 
tical confessors , etc . 

Finding  that  these  poor  Pagans  have  be- 
lieved and  still  do  regard  confession  as  a 
necessary  condition  of  forgiveness,  shall  we 
not  remark  with  Lasteyrie,  in  his  treatise  on 
this  subject,  1 “ it  is  most  remarkable  to  find 
confession,  though  with  various  modifica- 
tions, in  every  quarter  of  the  globe,  even 
among  those  nations  most  distant  from  each 
other,  and  having  no  connection  or  commu- 
nication? ” 

It  can  only  be  explained,  as  mentioned  in 
the  beginning  of  the  chapter,  by  attributing 
it  to  a revelation  made  at  the  time  of  the  fall, 
and  which  has  been  preserved  with  more  or 
less  variation,  teaching  that  by  repentance 
alone  could  we  be  restored  to  the  favor  of 
God,  and  that  this  repentance  must  be  made 
by  a sincere  confession. 

1 De  la  Confession,  by  Count  de  Lasteyrie , p.  39, 


CHAPTER  III. 

Obligation  of  Confession  established  by- 
Jesus  Christ. 

Instances  of  Confession  mentioned  in  the  Gospel.  The  estab- 
lishment of  Confession  promised.  Jesus  Christ  gives  to 
His  Apostles  and  their  Successors  the  power  of  forgiving 
and  of  retaining  Sins.  Confession  is  essentially  annexed  to 
the  judicial  powers  given  to  the  Apostles.  How  did  the 
Apostles  and  early  Christians  understand  the  words  of 
Christ  ? 

vjpfRQM  what  has  been  said  in  the  preceding 
chapters,  the  reader  must  feel  con- 
vinced of  the  antiquity  and  univer- 
sality of  confession. 

But  now  the  question  arises:  To  what 
cause  could  be  attributed  the  assent  of  na- 
tions to  this  practice,  had  it  not  been  revealed 
from  the  beginning  that  by  repentance  alone 
is  obtained  forgiveness,  and  that  the  essential 
test  of  this  repentance  is  the  frank  and  sin- 
cere avowal  of  our  sin  ? 

When  Christ  came  upon  earth  He  found 

46 


Confession  Established  by  Christ.  47 

• 

confession  already  established.  His  first  dis- 
ciples, many  of  them  at  least,  had  confessed 
before  adhering  to  Him.  They  were  chiefly 
the  multitudes  from  Jerusalem,  Judea,  and 
from  all  the  country  about  Jordan,  that  came 
to  John  the  Baptist,  “ were  baptized  by  him 
in  the  Jordan,  confessing  their  sins,”  1 and 
were  by  the  Precursor  sent  to  Jesus  Christ, 
before  whom  he  had  come  to  prepare  the 
way;  for  “John  baptized  the  people  with 
the  baptism  of  penance,  saying  : That  they 
should  believe  in  Him  who  was  to  come  after 
him,  that  is  to  say,  in  Jesus.”  2 

It  was  not  until  after  His  resurrection  from 
the  dead  that  Our  Lord  established  confes- 
sion ; yet,  it  is  remarkable  during  His  public 
life  how  He  requires  or  supposes  confession 
before  granting  His  grace. 

The  Publican  went  down  to  his  house,  jus- 
tified, rather  than  the  Pharisee  ; but  the 
former,  “ standing  afar  off,  would  not  so  much 
as  lift  up  his  eyes  towards  heaven  ; but 
struck  his  breast,  saying  : O God,  be  merciful 
to  me,  a sinner.”  3 

The  woman  of  Samaria  received  the  gift 
of  faith,  and  so  ardent  zeal  for  the  glory  of 
Christ  as  to  become  herself  an  apostle  of  her 

1 Matt.,  iii.  6.  2 Acts  xix.  4.  3 Luke  xviii.  13. 


48  History  of  Confession . 

Saviour,  for,  “ she  went  into  the  city,  and 
saith  to  the  men  there  : Come  and  see  a 
man  who  has  told  me  all  things  whatsoever 
I have  done.  Is  not  He  the  Christ?  ” But 
before  granting  her  this  grace  Christ  had 
brought  her  to  avow  her  sinfulness  : “ I have 
no  husband.”  And  Jesus  said:  “ Thou  hast 
said  well:  I have  no  husband.”  To  which 
she  replies,  not  denying,  but,  implicitly  at 
least,  confessing  her  sins,  “ Sir,  I perceive 
that  Thou  art  a prophet.”  1 

A parallel  case  is  that  of  the  woman  taken 
in  adultery.  Jesus  suffers  her  to  remain  for 
some  time  standing  in  His  presence,  convicted 
by  her  accusers,  ashamed  of  her  crime.  Her 
silence  was  a confession,  a very  painful  con- 
fession. Now  will  follow  the  words  of  peace  : 
“ Go,  and  now  sin  no  more.”  2 

Who  can  read  without  deep  emotion  the 
parable  of  the  Prodigal  Son  ? He  had  griev- 
ously offended  his  father,  had  wasted  his  sub- 
stance, living  riotously,  had  become  a slave, 
a keeper  of  swine  ! He  must  die  abroad,  in  a 
far  country,  or  go  to  his  father.  “ I here 
perish  with  hunger.”  But  will  his  offended 
father  receive  him?  Yes,  he  will,  and  with 
open  arms;  he  will  weep  with  joy  over  him, 

1 John  iv.  2 John  viii. 


Confession  Established  by  Christ . 49 

yet  only  because  he  will  avow  his  guilt  : 
“ Father,  I have  sinned  against  heaven  and 
before  thee  ; I am  not  now  worthy  to  be 
called  thy  son.  ” 1 

How  touching,  how  humble,  and  how 
courageous  the  confession  of  Magdalen  ! She 
knows  the  proud  Pharisees  will  pass  remarks 
upon  her,  she  knows  there  is  a large  and 
noble  company  in  the  house.  No  matter, 
she  will  listen  only  to  the  dictate  of  her  con- 
science : she  has  need  of  forgiveness,  she  will 
go  and  ask  it  and  proclaim  her  guilt. 

Though  she  cannot  utter  a word  for  emo- 
tion, yet  her  tears  and  her  actions  are  an 
humble  confession.  “ Many  sins  are  forgiven 
her.”2  She  hears  the  words  full  of  comfort, 
words  which  the  priest  now  addresses  to  the 
penitent  that  has  confessed.  Go  in  peace . 

The  following  quotation  is  another  instance 
of  pardon  granted  by  Jesus  Christ  to  a sinner 
who  had  avowed  his  crime.  One  of  the  thieves 
that  were  crucified  with  Our  Saviour  blas- 
phemed Him,  and,  no  doubt,  died  in  his  sins. 
The  other  thief  was  sorry  for  his  crimes  and 
said,  “ This  man  hath  done  no  evil.  And  we 
indeed  justly,  for  we  receive  the  due  re- 
ward of  our  deeds.”  Here  is  the  avoival,  the 

1 Luke  xv.  21.  2 Luke  vii.  47. 


50  History  of  Confession. 

confession!  Jesus  said  to  him,  “This  day 
shalt  thou  be  with  Me  in  Paradise.”  1 

The  preceding  examples  are  not  meant  to 
prove  the  establishment  of  auricular  confes- 
sion ; they  are  intended  to  show  that  the  Lord 
has  ever  loved  to  forgive  those  that  avow  their 
guilt,  and  that  the  disciples  of  Christ  were 
prepared  to  receive  an  institution  of  the 
kind. 

In  regard  to  the  institution  of  confession, 
the  same  method  is  observable  as  in  the  in- 
stitution of  the  most  important  sacraments  of 
the  New  Law. 

“ They  were  first  announced  and  prefigured 
under  the  law  of  nature  as  well  as  under  the 
Mosaical  Dispensation  ; they  were  afterwards 
promised  and  instituted  by  Jesus  Christ. 
Finally,  the  faithful  were  commanded  to  re- 
ceive them,  and  complied  with  the  precept .”2 

Thus  baptism  was  under  the  law  of  nature 
prefigured  by  the  ark  of  Noe  and  by  Circum- 
cision ; under  the  written  law,  by  the  passage 
through  the  Red  Sea,  and  by  the  pond  called 
Probatica:3  then,  at  the  advent  of  the  New 
Law,  by  the  baptism  of  St.  John.  It  was 

1 Luke  xxiii.  41,  43.  2 Bellcmnhie. 

3 John  v.  2.  It  might  also  be  said,  by  many  ablutions  or 
baptisms  used  among  the  Jews. 


Confession  Established  by  Christ.  51 

promised  by  Jesus  Christ,1  and  next  made 
obligatory. 2 Finally,  in  divers  passages  of 
the  Acts  and  of  St.  Paul’s  Epistles,  it  is  rec- 
ommended and  administered. 

In  the  same  manner  the  Eucharist  was 
figured,  under  the  law  of  nature,  by  the  bread 
and  wine  offered  by  Melchisedech  ; under  the 
written  law,  by  the  Paschal  Lamb,  the  Manna 
of  the  Desert,  and  the  Loaves  of  Proposition  ; 
and,  in  the  very  days  of  Christ,  by  the  mirac- 
ulous multiplication  of  the  Loaves.  Next,  it  is 
promised, 3 then  established, 4 and,  after  that, 
its  reception  is  commanded  by  the  Apostles, 
and  practised  by  Christians. 5 

This  may  be  likewise  demonstrated  in 
regard  to  confession  ; for  God  requires  it 
under  the  law  of  nature,  prescribed  it  more 
distinctly  under  the  written  law, 6 and  it  was 
prefigured  different  times  in  the  days  of 
Christ. 7 

1 John  iii.  5.  “Unless  a man  be  born  again  of  water  and  of 
the  Holy  Ghost,  he  cannot  enter  into  the  kingdom  of  God.” 

2 Matt,  xxviii.  19.  3 John  vi. 

4 Matt.  xxvi.  26,  27,  28.  5 Acts,  ii  I.  Cor.  x.,  xi. 

6 Since  confession  was  required  in  the  Old  Law,  the  infer- 
ence is  that  there  must  be  a confession  of  a superior  kind  in 
the  New  ; just  as  the  ablutions  and  oblations  of  the  Old  Law 
were  types  of  the  Sacraments  of  Baptism  and  holy  Eucharist, 
which  far  surpass  the  former  in  dignity  and  efficacy. 

7 See  Chapter  I. 


52  History  of  Confession . 

Finally,  it  was  promised  by  Jesus  Christ, 
established  by  Him,  practised  by  the  early 
Christians,  and  prescribed  by  the  apostles. 

As  to  the  promise  made  by  Jesus  Christ, 
He  says  Himself,  “ I will  give  to  thee  the 
keys  of  the  kingdom  of  heaven,  and  whatso- 
ever thou  shalt  bind  upon  earth,  it  shall  be 
bound  also  in  heaven  : and  whatsoever  thou 
shalt  loose  on  earth,  it  shall  be  loosed  also  in 
heaven/’ 1 

Some  great  power  is  certainly  here  prom- 
ised. “ Blessed  art  thou,  Simon , and  /,  (the 
Christ,  the  Son  of  the  living  God)  say  to  thee.” 

Again,  the  same  promise  is  repeated  to  the 
apostles  in  general  : “ Amen,  I say  to  you, 
whatsoever  you  shall  bind  upon  earth,  shall 
be  bound  also  in  heaven  : and  whatsoever 
you  shall  loose  upon  earth,  shall  be  loosed 
also  in  heaven.”  2 

Next,  the  institution  of  confession  presents 
itself:  “Now,  when  it  was  late  that  same 
day,  the  first  of  the  week,  and  the  doors 
were  shut,  where  the  disciples  were  gath- 
ered together  for  fear  of  the  Jews,  Jesus 
came  and  stood  in  the  midst,  and  said  to 
them  : Peace  be  to  you.  And  when  He  had 
said  this,  He  showed  them  His  hands  and 

VMatt.  xvi.  19.  2 Matt,  xviii. 


Confession  Established  by  Christ . 53 

His  side.  The  disciples,  therefore,  were 
glad  when  they  saw  the  Lord.  And  He 
said  to  them  again  : Peace  be  to  you.  As 
the  Father  hath  sent  Me,  I also  send  you. 
When  He  had  said  this,  He  breathed  on 
them,  and  He  said  to  them  : Receive  ye 
the  Holy  Ghost  : Whose  sins  you  shall  for- 
give, they  are  forgiven  them  : and  whose 
sins  you  shall  retain,  they  are  retained. ” 1 

Nothing  can  be  imagined  more  solemn 
than  this  apparition.  He  who  appears  is 
really  the  Saviour.  He  has  now  finished 
His  work, — triumphed  over  death  by  His 
resurrection  ! 

It  was  really  He  ! Not  only  did  He  show 
them  His  hands  and  His  side,  but  He  said, 
“ It  is  I,  fear  not.  . . . Handle  and  see:  for  a 
spirit  hath  not  flesh  and  bones  as  you  see  Me  to 
have C He  did  eat  before  them.2 

He  appears  to  those  whom  He  had  called 
by  name,  whom  He  had  loved,  for  whom  He 
had  prayed,  whom  He  had  chosen  that  they 
might  go  and  bring  forth  fruit,  to  whom  He 
had  previously  said,  “ Whatsoever  you  shall 
bind  upon  earth,  shall  be  bound  also  in 
heaven,  and  whatsoever  you  shall  loose  upon 
earth,  shall  be  loosed  also  in  heaven. ” It  is 

1 John  xx.  22,  23.  2 Luke  xxiv.  36,  39. 


54  History  of  Confession. 

the  very  day  of  His  resurrection,  ten  days 
only  before  His  ascension. 

Jesus  gives  to  the  apostles  His  peace, 
which  the  world  cannot  give,  bestows  on 
them  the  means  for  conveying  it  to  others. 

In  fine,  He  sends  them  as  the  Son  was  sent 
by  the  Father,  endowed  with  all  the  faculties 
or  authority  essential  to  the  continuance  of 
the  great  work  of  man's  sanctification. 

When  God  formed  man,  He  breathed  on 
him  a breath  of  life,  and  infused  into  him  a 
pure,  innocent  soul.  On  the  day  of  His  res- 
urrection Jesus  Christ  breathed  on  His  apos- 
tles, animated  them  with  His  own  spirit,  and 
made  them  partakers  of  His  almighty  power, 
that  they  might  restore  to  man  the  primitive 
purity  which  he  had  lost,  and  raise  the  dead 
in  sin  to  spiritual  life. 

Finally,  the  apostles  received  from  Christ 
the  power  to  forgive  sins,  when  He  said, 
“ Whose  sins  you  shall  forgive,  they  are  for- 
given them.”  For  who  could  suppose,  with 
the  promise  beforehand,  and  the  many  sol- 
emn preludes  to  the  last  words,  that  the 
apostles  on  His  first  apparition  should  find 
they  had  been  deceived  ? 

The  reluctance  of  some  persons  to  admit 
that  Jesus  Christ  gave  to  the  apostles  the 


Confession  Established  by  Christ . 55 

power  to  forgive  sins  is  very  difficult  to  be 
accounted  for,  except  on  the  supposition  that 
the  nature  of  the  delegated  power  is  not  suf- 
ficiently understood.  To  have  the  power  to 
forgive  sins  does  not  imply  that  the  Church 
can  forgive  sinners  who  remain  impenitent; 
on  the  contrary,  she  fully  admits  that  God  can 
not  grant  a power  of  that  kind  ; the  Church 
lays  no  claim  whatever  to  it  ; it  would  lead 
to  immorality. 

But  did  the  Redeemer  authorize  His  apos- 
tles to  forgive  the  sins  of  penitent  sinners  ? 
Yes,  undoubtedly,  He  did:  He  had  the 
power  to  do  so,  and  He  did  it  in  the  most 
explicit  manner. 

He  Himself,  indeed,  was  pleased  to  demon- 
strate that  so  great  a power  could  be  granted 
by  almighty  God,  for,  as  His  enemies  mur- 
mured because  He  said  to  the  man  sick  of 
the  palsy,  “ Thy  sins  are  forgiven  thee,”  1 
He  performed  a miracle  to  show  that  the 
Son  of  man  had  power  on  earth  to  forgive 
sins,  that  He,  as  man  united  to  the  Divine 
Nature,  had  power  to  remit  sins  on  earth. 

This  communication  of  extraordinary  pow- 
er to  the  apostles  did  not  make  them  equal 
to  Christ.  They  had  it  not  of  themselves,  it 

1 Mark  ii.  5. 


56  History  of  Confession . 

was  He  who  gave  it  ; He  forgave  through 
their  agency  ; they  were  His  ministers,  and 
the  power  delegated  to  them  was  of  no  value 
if  exercised  contrary  to  His  will. 

The  words  of  Christ  conveyed  the  power 
which  they  expressed.  The  apostles  of 
Christ  did  most  certainly  receive  from  Him 
the  power  to  forgive  sins. 

W as  this  power  granted  to  their  successors  ? 
Yes,  most  certainly.  Christ  here  addressed 
officials  whose  commission  was  to  last  for- 
ever, who  received  His  blessing  the  fortieth 
day  afterward,  that  they  might  go  and  bap- 
tize and  teach  all  nations,  with  whom  He 
promised  to  abide  all  days,  even  to  the  con- 
summation of  the  world.  The  power  of  the 
Keys  was  given  to  be  perpetual,  as  the  com- 
mandment to  preach  and  to  baptize  is  per- 
manent. If  the  Church  had  not  this  power, 
she  could  not  be  the  Church  established  by 
Christ  ; she  would  no  more  resemble  the 
Church  founded  by  Him  than  any  society 
which  to-day  calls  itself  the  Church  of  Christ, 
but  which  from  the  beginning  did  not  teach 
and  baptize  all  nations.  Moreover,  remission 
of  sins  is  as  much  needed  at  present  as  it  was 
in  the  days  of  the  apostles  ; so,  now  there 
must  be,  as  formerly  there  was,  a remedy  for 


Confession  Established  by  Christ . 57 

sin  established  by  Jesus  Christ,  who  is  our 
peace,  and  who  preached  peace  to  us  that 
were  afar  off,  and  peace  to  them  that  were 
nigh.  1 

From  the  granting  of  this  power,  the  obliga- 
tion of  the  confession  of  sin  is  inferred  ; for 
Christ  would  have  it  exercised  with  judg- 
ment and  discretion;  sins  are  sometimes  to 
be  remitted,  sometimes  to  be  retained.  The 
apostles  and  their  successors  are  the  estab- 
lished judges  ; the  absolution  which  they 
grant,  or  which  they  refuse,  is  a true  sen- 
tence pronounced  by  them. 

Say  not  that  Infinité  Wisdom  established 
in  His  Church  a judicial  office  to  be  exercised 
arbitrarily  or  capriciously. 

The  divine  Master  has  certainly  willed,  and 
could  not  will  it  otherwise,  that  the  ministers 
of  His  justice  and  mercy  should  use  the 
delegated  power  with  prudence  and  discre- 
tion. (Whosesoever  sins  should  be  remitted, 
are  remitted  unto  them  ; and  whosesoever 
sins  should  be  retained,  are  retained.)  Our 
Lord  has  then  willed  that  the  sinners  should 
be  known  to  the  judge  ; yet,  what  knowledge 
could  the  judge  of  consciences  have  of  the 
sins  which  oppress  them,  if  the  guilt  were 
1 Eph.  ii.  17. 


58  History  of  Confession . 

not  disclosed  to  him.  “ In  confiding  to  His 
ministers  the  exercise  of  His  mercy  and  jus- 
tice, God  has  not  communicated  to  them  His 
omniscience.  In  that  divine  and  secret 
tribunal,  entirely  separated  from  the  interests 
of  earth,  entirely  concealed  from  all  human 
eyes,  there  can  be  no  other  accuser  or  wit- 
ness than  the  criminal  himself.”1  This  is 
what  we  understand  by  confession. 

The  reader  sees  “ that  it  is  so  essentially 
connected  with  the  judicial  power  with 
which  Jesus  Christ  clothed  His  ministers, 
that  without  confession  they  could  not  exer- 
cise the  functions  of  that  judicial  office  ; un- 
less you  say  that  Jesus  Christ,  in  delegating 
the  power  of  the  Keys,  desired  to  establish  a 
new  kind  of  despotism,  and  send  forth  judges 
with  power  to  condemn  or  absolve  without 
knowledge  of  the  cause C 2 

A comparison  borrowed  from  a celebrated 
missionary,3  will  give  new  force  to  the  argu- 
ment taken  from  the  words  of  Jesus  Christ. 
“ A monarch  can  no  longer  suffice  to  admin- 
ister justice:  therefore  he  assembles  some  of 
the  most  virtuous  and  enlightened  men  of 
his  kingdom  and  says  : 4 Go  into  all  my  prov- 

1 La  Luzerne.  2 Amicable  Discussion,  letter  xi. 

3 Sermons  du  Père  Guyon . 


Confession  Established  by  Christ . 59 

inces  and  there  administer  justice  ; I grant 
you  my  authority  for  this  purpose.  I will 
absolve  those  that  you  shall  absolve  ; I will 
condemn  those  that  you  shall  condemn/ 
These  men  start  on  their  way.  Think  you 
that  they  will  send  some  to  prison  or  to  the 
scaffold,  and  dismiss  others  quite  free,  as  fast 
as  they  are  presented  to  them,  at  hap-hazard, 
and  without  examination  ? Certainly  not  ; 
they  know  well  that  their  master,  in  telling 
them  he  would  approve  whatever  they  did, 
meant  to  say,  4 Go,  but  judge  well  ; hear  the 
witnesses,  hear  the  criminals  themselves,  re- 
flect before  you  act,  and  let  your  judgments 
be  grounded  upon  justice  and  equity/’  Make 
the  application  now.  Put,  if  you  choose, 
these  words  of  the  king  in  the  mouth  of  Jesus 
Christ,  and  say  whether  the  apostles  could 
give  them  an  interpretation  different  from 
the  one  we  give  them  ourselves  ? 

Therefore  the  words  of  Jesus  Christ  to  His 
apostles  contain  a formal  precept,  imposed 
on  Christians  of  all  times  and  places,  to  con- 
fess their  sins  to  the  successors  of  these  same 
apostles,  in  order  to  obtain  forgiveness. 

It  is  as  certain  that  there  exists  an  obliga- 
tion of  confessing  sins,  as  it  is  certain  that 
Jesus  Christ  said,  “ Receive  ye  the  Holy 


6o  History  of  Confession . 

Ghost  : Whose  sins  you  shall  forgive,  they 
are  forgiven  them  : and  whose  sins  you  shall 
retain,  they  are  retained.”  Here,  as  in  any 
other  matter,  duty  is  correlative  to  right. 
Confession  is  not  only  an  obvious  conse- 
quence of  the  sacerdotal  power,  but  the  nec- 
essary and  absolute  condition  of  its  exercise. 

It  will  doubtless  be  said,  in  virtue  of  Our 
Saviour’s  words,  that,  when  sinners  desire  to 
be  reconciled  to  God,  and  have  recourse  to 
His  ministers,  they  are  obliged  to  make  them- 
selves known  to  them. 

But  are  they  absolutely  bound  to  go  to 
them  ? Is  there  no  other  means  than  confes- 
sion to  obtain  the  pardon  of  sin  ? No,  there 
is  none.  If  there  were,  it  might  be  truly  said 
that  Christ’s  words  are  false  and  unmeaning. 
What,  indeed,  would  happen,  if  in  the  Church 
there  did  exist  another  way  to  be  reconciled 
to  God  besides  that  of  confession?  If,  for  in- 
stance, it  might  suffice  to  humble  one’s  self 
before  God,  to  pray  to  Him,  to  fast,  or  to 
give  alms?  The  consequence  would  be  that 
no  one  would  confess  his  sins,  for  who  would 
supplicate  a favor  at  the  feet  of  his  fellow- 
creature  when  it  might  be  easily  obtained 
without  his  aid,  or  even  against  his  will  ? 
But,  then,  what  becomes  of  the  magnificent 


Confession  Established  by  Christ . 61 

promise  made  by  Jesus  Christ  to  His  minis- 
ters ; and  to  what  extent  can  it  be  true  that 
they  forgive  and  retain  sins?  The  promise 
becomes  a ridiculous  and  an  illusive  declara- 
tion ; and  they  can  neither  forgive  nor  retain 
sins  at  all,  if  they  never  have  an  opportunity 
to  exercise  their  ministry.  Hence,  either 
there  is  an  obligation  for  sinners  to  confess 
their  sins  to  the  priests,  or  there  is  deception 
in  the  word  of  Jesus  Christ,  “ Whose  sins  you 
shall  forgive,  they  are  forgiven  them  : and 
whose  sins  you  shall  retain,  they  are  re- 
tained.”1 As  also  in  the  following  words,  “ I 
will  give  to  thee  the  keys  of  the  kingdom  of 
heaven,”  for,  of  what  use  the  keys  of  heaven, 
if  sinners  can  enter  it  without  them,  indepen- 
dent of  the  priestly  office  to  open  it  ? 

The  above  forcible  argument  is  confirmed 
by  the  testimony  of  the  Council  of  Trent. 
That  learned,  highly  celebrated,  ecumenical 
assembly  declared  that  “ the  words  of  Christ 
above  quoted  were  always  understood  in  the 
Church  to  mean  a sacrament  established  by 

1 No  minister  of  God  can  retain  any  sin  where  there  is  no 
obligation  to  confess  it  ; for  the  sinner  may  say,  I have  other 
means  to  obtain  the  forgiveness  of  my  sins.  Yet  Christ  said, 
“Whose  sins  you  retain,  they  are  retained.”  Sins  are  re- 
tained by  not  granting  the  penitent  absolution  from  them  when 
he  is  not  sufficiently  prepared  to  receive  it. 


6 2 History  of  Confession. 

Jesus  Christ,  to  reconcile  those  who  sin  after 
Baptism;  and  that,  from  the  institution  of 
this  sacrament,  the  Church  has  ever  under- 
stood that  a full  confession  of  sins  had  also 
been  established,  and  is , by  divine  right , neces- 
sary to  all  who  have  sinned  after  Baptism .”  1 
The  words  which  Jesus  Christ  addressed 
to  the  apostles  were  by  them  explained  to 
the  Catholic  Church.  The  apostles  wrote 
to  their  Christian  contemporaries  : — “ All 
things  are  of  God,  who  hath  reconciled  us 
to  Himself  by  Christ:  and  hath  given  to  us 
the  ministry  of  reconciliation.  . . . We  are 
therefore  ambassadors  for  Christ,  God,  as 
it  were,  exhorting  by  us.  For  Christ,  we 
beseech  you,  be  reconciled  to  God.”  2 

St.  James  also  wrote,  “ confess  your  sins 
one  to  another.”  3 The  early  Christians 
understood  the  apostles  in  the  same  sense 
as  the  Church  expounds  their  writings  at 
the  present  day,  for  “ many  of  those  that 
believed  came  confessing  and  declaring  their 
deeds." 4 They  were  not  satisfied  with  a 
vague  confession,  made  in  general  terms  ; 
for  they  were  directed  not  only  to  confess 
their  sinfulness,  but  to  confess  their  sins,  and 

1 Council  of  Trent,  Sess.  xiv.  2 II.  Cor.  v.  18,  19. 

3 James  v.  16.  4 Acts  xix.  18. 


Confession  Established  by  Christ.  63 

they  really  came,  and  confessed,  and  declared, 
or,  (as  the  Protestant  version  has  it,)  “ con- 
fessed, and  showed  their  deeds,”  that  is,  they 
related  minutely  and  distinctly  all  their 
transgressions.  Hence  St.  John  says,  “ If  we 
confess  our  sins,  He  is  faithful  and  just  to  for- 
give us  our  sins,  and  to  cleanse  us  from  all 
iniquity.”  1 

The  following  chapter  will  throw  still 
more  light  upon  this  interesting  subject. 

1 I.  John  i.  9. 


CHAPTER  IV. 

Confession  has  always  been  practised  in 
the  Church  of  Jesus  Christ. 

Innocent  III.  and  the  Fourth  Council  of  Lateran.  The  absur- 
dity of  saying  Innocent  III.  invented  confession.  Every 
Father  of  the  Church  has  taught  that  it  is  necessary 
in  order  to  be  restored  to  the  grace  of  God.  St.  Ber- 
nard. St.  Anselm.  St.  Gregory  the  Great.  St.  Sidonius, 
St.  Augustine.  St.  Jerome.  St.  John  Chrysostom.  St, 
Gregory  of  Nice.  St.  Ambrose.  St.  Gregory  of  Nazian- 
zen.  St.  Cyril  of  Jerusalem.  St.  Ephrem.  St.  Basil. 
St.  Irenæus.  Lactantius.  St.  Athanasius.  St.  Cyprian. 
Origen.  Tertullian.  Eusebius.  St.  Clement.  St.  Denis 
the  Areopagite. 

^~iHE  obligation  of  the  confession  of  sins 
\2/  in  order  to  obtain  pardon  of  them  fol- 
lows necessarily  from  the  judicial 
authority  conferred  by  Jesus  Christ  upon 
His  apostles.  The  oft  repeated  story  of 
the  invention  of  confession  by  Pope  Inno- 
cent III.,  in  the  Fourth  Council  of  Lateran, 
might  be  disposed  of  by  this  simple  reason- 
ing : Jesus  Christ  instituted  confession, 
therefore  Innocent  III.  could  not  have  been 
the  author  of  it  ; but  we  shall  place  before 


Confession  in  the  Church  of  Christ . 65 

the  reader  a large  amount  of  testimony  to 
prove  that  it  has  been  practised  in  all  ages 
of  the  Church,  and  has  always  been  regard- 
ed as  an  indispensable  condition  for  being 
reconciled  to  God,  and  that  consequently 
the  words  proceeding  from  the  mouth  of 
Jesus  Christ  have  always  been  understood 
in  the  same  manner  and  in  the  same  sense 
by  the  Church  of  God. 

The  Fourth  Council  of  Lateran  was  held  in 
the  Lateran  church  at  Rome,  in  1215. 

St.  Bernard  (died  in  1153)  asks,  of  what 
use  is  it  to  confess  one  part  of  your  sins  and 
suppress  the  other  ? to  cleanse  one  half  and 
leave  the  other  half  unclean  ? Is  not  all  vis- 
ible to  the  eye  of  God  ? Shall  we  dare  con- 
ceal anything  from  him  who  holds  the  place 
of  God  in  this  sacrament  ? 

St.  Anselm  (died  in  1109),  in  his  homily 
upon  the  ten  lepers,  expresses  himself  in  this 
manner:  “ Faithfully  disclose  to  the  priests 
all  the  spots  of  your  interior  leprosy,  by  an 
humble  confession,  to  the  end  that  you  may 
be  cleansed.”  2 “ As  original  sin  is  remitted 

1 St.  Bernard , Work  on  the  Seven  Degrees  of  Confession. 

2 Ite,  ostendite  vos  sacerdotibus,  id  est  per  humilem  oris 
confessionem  sacerdotibus  veraciter  manifestate  omnes  inlerioris 
vestræ  lepræ  maculus,  ut  mundari  possitis.  St.  Anselm , Opera 
de  colon.,  p.  176. 


66  History  of  Confession . 

in  baptism,”  says  the  same  holy  doctor,  “ so 
actual  sins  are  remitted  in  confession.  It  is 
a veritable  judgment,  for  there  are  two 
judgments  of  God  : one  here  on  earth,  in  the 
sacrament  of  penance  ; the  other  at  the  Last 
Day,  when  God  will  be  the  judge,  the  devil 
the  accuser,  and  man  the  accused.  In  the 
sacrament  of  confession  the  priest,  holding 
the  place  of  Jesus  Christ,  is  the  judge,  the 
penitent  both  the  criminal  and  the  accuser, 
and  the  sentence  pronounced  is  the  penance 
imposed.”  1 

St.  Gregory  the  Great  (died  in  604),  in 
explaining  the  words  of  the  Gospel,  “Lazar- 
us, veni  foras,”  asks  of  sinners  : “ Why  do 

you  bury  your  sins  in  the  depths  of  your 
conscience?  Draw  them  forth  from  that 
abyss  by  confession,  and  you  will  be  loosed 
from  their  burden  by  the  ministrations  of 
the  priest,  as  Lazarus  was  unbound  by  the 
hands  of  the  disciples  of  Our  Lord. 2 

Again  he  says,  “ there  are  three  things  to 
consider  in  a true  penitent — conversion  or 
change  of  heart,  confession  by  the  lips,  and 
the  punishment  of  sin.  Of  what  use  is  it  to 

1 St.  Anselm , in  Elucidario,  quoted  by  Denis  de  Sainte 
Marthe , Traité  de  la  Confession,  p.  357. 

2 St.  Greg.  Magn .,  lib.  6.  in  cap.  15,  lib.  1.  Neg. 


Confession  in  the  Church  of  Christ . 67 

confess  our  sins  with  the  lips  when  the  heart 
is  not  converted?  We  frequently  meet  with 
persons  who  confess  their  faults  with  sincer- 
ity, but  who  are  not  converted  because  they 
do  not  in  the  least  detest  them.” 1 And 
again,  in  his  homily  on  these  words  of  St. 
John,  “ whose  sins  you  remit  they  are  re- 
mitted,” he  expresses  himself  in  these  terms: 
“ It  is  well  to  consider  the  wonderful  degree 
of  glory  to  which  Jesus  Christ  has  raised 
His  apostles.  . . . They  are  the  depositaries 
of  the  power  of  the  sovereign  Judge,  hold- 
ing the  place  of  God,  remitting  the  sins  of 
some  and  retaining  those  of  others.  Signal 
honor,  but  one  the  weight  of  which  is  so 
overwhelming  to  human  weakness  ! 2 Still 
again,  he  asks,  what  is  confession  of  sins,  if 
not  the  opening  of  our  wounds,  because  the 
venom  of  sin,  which  lies  concealed  within  our 
souls  and  would  destroy  their  life,  is  discov- 
ered and  rejected  by  confession,  to  the  health 
and  salvation  of  him  who  makes  it.  What 

1 Cur  reatum  tuum  intra  conscientiam  abscondis  ? Foras 
jam  per  confessionem  egredere,  qui  apud  te  interius  per  nega- 
tionem  lates.  Veniat  itaque  foras  mortuus,  id  est:  culpam 
confiteatur;  venientem  vero  foras  solveret  discipuli.  St.  Greg 
Horn.  26. 

2 St.  Greg.  Magn.,  in  cap.  20. — S.  Joan. 


68  History  of  Confession. 

do  we  do  in  confessing  but. disclose  the 
maladies  within  us  ?”  1 

In  a letter  written  by  St.  Sidonius,  Bishop 
of  Clermont  (died  in  489),  to  one  of  the  chief 
magistrates,  after  remarking  that  bishops 
were  charged  with  piercing  the  secret  ulcers 
of  unclean  consciences,  he  adds,  “it  is  not 
with  the  judge  of  the  world  as  with  a presi- 
dent or  judge  of  the  court.  In  your  tribu- 
nals, those  who  confess  their  crimes  are 
condemned,  but  in  confessing  to  us  they 
confess  to  God  and  are  absolved.” 2 

St.  Augustine,  (died  in  430)  admonished 
the  faithful  of  his  time  in  this  manner  : “ Let 
no  person  say,  I do  penance  in  secret  in  the 
presence  of  God  ; it  suffices  that  he  who  is 
to  grant  me  pardon  should  know  the  repent- 
ance which  I feel  in  the  depths  of  my  heart. 
If  such  were  the  case,  it  would  be  without 
reason  tor  Jesus  Christ  to  say,  Whatsoever 
you  shall  loose  on  earth  shall  be  loosed  in 
heaven,  or  that  He  should  have  confided  the 
keys  to  His  Church.  It  is  not,  then,  sufficient 
to  confess  to  God  ; we  must  also  confess 
to  those  who  have  received  from  Him  the 

1 Confitendo  peccata  quid  agimus,  nisi  malum  quod  in  nobis 
latet  ut  operimus  ? St.  Greg.  Magn.,  Horn.  49  in  Evang.  S.  Luc. 

2 Sid.  Epist.  13,  lib.  4. 


Confession  in  the  Church  of  Christ . 69 

power  of  binding  and  loosing.”  1 Among  his 
works  we  find  a treatise  upon  the  visitation 
of  the  sick,  which,  in  point  of  fact,  was  not 
written  by  this  Father,  but  nevertheless  the 
author  is  very  ancient  ; it  contains  this  re- 
markable passage  : “ There  are  some  who 

imagine  it  is  sufficient  for  their  salvation  to 
confess  to  God,  from  whom  nothing  is  con- 
cealed, and  who  reads  the  secrets  of  all 
hearts,  for  they  are  unwilling,  either  from 
motives  of  shame,  or  pride,  or  contempt,  to 
show  themselves  to  the  priests,  although  Our 
Lord  has  appointed  them  to  discern  between 
the  different  kinds  of  leprosy.  Disabuse 
yourself  of  such  an  opinion,  and  be  not 
ashamed  to  confess  to  the  vicar  of  the  Lord. 
For  we  must  submit  to  the  judgment  of  those 
whom  He  has  not  disdained  to  put  in  His 
place.  When,  then,  you  are  sick,  send  for  a 
priest  to  come  to  you  and  disclose  to  him  all 
the  secrets  of  your  conscience.  Do  not  per- 
mit yourself  to  be  led  astray  by  the  false 
religion  of  those  who  tell  you,  in  visiting  you, 


1 Nemo  sibi  dicat  : ego  occulte  pœnitentiam  ago,  novit  Deus 
qui  mihi  ignoscit.  . . . Ergo  sine  causa  dictum  est  : auæ  sol- 
veritis.  . . . Ergo  sine  causa  sunt  claves  datæ  ecclesiæ  Dei  ? 
Frustramus  evangelium,  frustramus  verbum  Christi.  , . . 

— S.  Atig.  Sermo  II.,  in  psalm  i.,  n.  3. 


70  History  of  Confession . 

that  confession  made  to  God  alone,  without 
the  intervention  of  the  priest,  is  capable  of 
saving  you.  We  do  not  deny  that  it  is  often 
necessary  to  address  ourselves  to  God,  and 
make  our  confession  to  Him,  but,  before  all 
things,  we  have  need  of  the  priest.  Regard 
him  as  an  angel  sent  by  God  ; open  to  him 
the  innermost  secrets  of  your  heart  ; reveal 
to  him  whatever  causes  you  most  confusion  ; 
be  not  ashamed  to  declare  to  one  man  what 
you  have  not  blushed  to  commit  in  the  pres- 
ence of  many.  Make,  then,  an  entire  confes- 
sion, without  dissimulation  or  excuses  for 
your  fault.  Be  simple  and  exact  ; make  no 
evasions  or  circumlocutions,  which  only  ob- 
scure and  embarrass  the  truth.  Note  the 
circumstances  of  your  sins,  the  places,  occa- 
sions, and  the  persons,  without,  however, 
naming  them.”  1 

St.  Jerome  (died  in  420),  teaches  the  ne- 
cessity of  confession  in  a no  less  positive 

1 Sunt  quidem  qui  sufficere  ad  salutem  autumant,  si  soli 
Deo  confiteantur  crimina  . t . sed  nolo  ut  ipsa  decipiaris  opini- 
one.  . . . Nam  ipsius  sub  eundem  est  judicium,  quern  Dominus 
non  dedignatur  sibi  vicarium.  . . . Astantem  coram  te  sacerdo- 
tem  angelum  Dei  existima  . . . aperi  ei  penetralium  tuorum 
abditissima  latibula  . . . quæ  mentum  gravius  exacerbant  Dei 
angelo  manifesta  . . . designanda  sunt  etiam  in  quibus  peccasti 
loca,  etc.— Inter  op.  S.  Aug. 


Confession  in  the  Church  of  Christ . 71 

manner.  “ If,”  says  he,  “ the  infernal  serpent 
has  inflicted  a secret  wound  on  any  one  ; if, 
without  witnesses,  he  has  insinuated  the 
venom  of  sin,  and  the  unhappy  victim  obsti- 
nately refuses  to  disclose  this  wound  to  his 
brother  and  master,  the  master,  who  pos- 
sesses the  power  of  healing,  can  no  more 
effect  a cure  than  a physician  can  heal  the 
disease  of  a sick  man  who  is  ashamed  to 
expose  his  case  to  him,  for  how  can  he  ad- 
minister to  a complaint  of  which  he  is  in 
ignorance?  The  ministration  of  the  sacra- 
ment of  penance  is  confided  to  the  bishops 
and  priests  of  the  Church  ; they  have  the 
keys  of  the  kingdom  of  heaven,  and  in  a 
manner  are  to  judge  before  the  Day  of  Judg- 
ment, for  it  is  to  them  that  Jesus  Christ 
said,  through  the  person  of  Peter,  I will  give 
you  the  keys  of  the  kingdom  of  heaven  : 
whatsoever  you  shall  bind  on  earth,  shall  be 
bound  in  heaven,  and  whatsoever  you  shall 
loose  on  earth,  shall  be  loosed  in  heaven.”  1 
“ The  fornicator  and  adulterer,”  such  are 
the  words  of  the  great  Chrysostom  (died  in 
407),  “or  any  man,  whoever  he  may  be,  who 
has  been  guilty  of  a grievous  sin,  cannot 
silence  the  reproaches  of  his  conscience. 

1 S.  Hyeron vol.  iv.,  p.  75. 


72  History  of  Confession. 

Though  his  crime  may  be  hidden  from  the 
world,  he  knows  it  himself,  and  is  thereby 
subjected  to  continual  agitation.  What 
means  shall  he  adopt  to  profit  by  this  re- 
morse of  conscience,  to  appease  this  devour- 
ing fire,  to  silence  this  interior  tormentor, 
which  scourges  him  night  and  day  ? Let 
him  make  an  humble  confession  ; let  him 
deposit  the  burden  of  his  soul  in  the  breast 
of  one  who  will  not  reproach  him,  and  who 
will  apply  the  remedy  ; let  him  confide  his 
secret  to  him  alone,  without  witnesses,  and 
let  him  tell  all  with  the  most  rigorous  exact- 
ness. Go,  show  your  wounds  to  the  spiritual 
physician,  and  he  will  give  you  the  remedies 
to  cure  them.  To  confess  one’s  sins  is  to 
efface  them.”  1 

After  a text  so  clear  and  positive,  how 
could  Benjamin  Constant  assert  in  one  of  his 
works  that  St.  Chrysostom  taught  zve  must 
confess  to  God , and  not  to  man  ? 2 And  this  is 
not  the  only  passage  in  which  this  holy 
Father  acknowledges  the  authority  of  the 
priests  to  bind  and  loose.  “ Weak  creatures, 
placed  on  this  miserable  earth  to  be  called  to 
the  dispensation  of  the  things  of  heaven,  to 

1 S.  Chrysostom Edit,  des  Bénédictins,  vol.  iv.,  p.  175. 

2 De  la  Religion. 


Confession  in  the  Church  of  Christ . 73 

receive  a power  not  given  to  angel  or  arch- 
angel ! For  not  to  them  was  it  said,  What- 
soever you  shall  bind  on  earth  shall  be  bound  in 
heave n,  and  whatsoever  you  shall  loose  on  earth, 
shall  be  loosed  in  heaven . The  princes  of  this 
world  have  power  only  over  the  bodies  of 
men,  but  this  power  extends  to  spiritual 
bonds,  and  its  effects  reach  even  to  heaven. . . 
The  sentence  pronounced  by  the  priest  on 
earth  God  ratifies  in  the  mansions  of  glo- 
ry, and  confirms  it  with  His  seal.  He  has 
clothed  His  ministers  with  His  own  power. 

4 Whose  sins  ye  shall  remit , shall  be  remitted , 
arid  whose  sins  ye  shall  retain , shall  be  retained ! 
Can  you  conceive  power  greater  than  this  ? 
It  is  written  that  the  Father  has  given  all 
power  of  judgment  to  His  Son  ; this  power, 
I say,  He  has  equally  communicated  to  His 
priests.” 1 

In  this  manner  does  St.  John  Chrysostom 
express  himself  in  his  admirable  treatise  on 
the  priesthood.  Can  we  believe,  then,  that, 
having  thus  established  the  power  granted 
to  priests  to  remit  and  retain  sins,  he  would 
destroy  it  by  dispensing  sinners  from  the 
obligation  of  making  known  to  them  the 
state  of  their  conscience,  and  of  submitting 

1 De  Sacerdotio,  lib.  iii,  cap.  5,  translated  by  M.  Guitlon, 


74  History  of  Confession. 

themselves  to  their  guidance  in  the  exercises 
of  penance  ? Hence  he  wishes  “ that  all 
those  who  are  oppressed  with  the  weight  of 
their  sins  should  be  well  persuaded  that 
they  must  submit  themselves  to  the  priests 
in  order  to  be  discharged  therefrom.”  1 
Again  he  says:  “He  who  has  charge  of 
souls  should  enter  into  the  recesses  of  the 
heart  by  a strict  research,  that  nothing  may 
escape  him  : he  must  acquire  an  entire  knowl- 
edge of  every  malady,  that  he  may  be  able 
to  apply  thereunto  suitable  remedies.”  2 In 
his  homily  upon  the  Samaritan  woman  he 
takes  occasion  from  her  example  to  exhort 
the  faithful  not  to  be  ashamed  to  confess 
their  sins  ; however,  he  adds,  the  contrary 
happens,  for  we  do  not  regard  Him  who  is 
one  day  to  be  our  Judge,  and  tremble  before 
those  who  can  do  us  no  harm,  fearing  to  re- 
ceive some  confusion  on  their  part.  But  we 
shall  be  punished  by  that  which  is  now  the 
subject  of  our  fears,  because  he  who  is 
ashamed  to  reveal  his  sins  to  a man,  but  does 
not  blush  to  commit  them  in  the  sight  of 
God,  who  is  unwilling  to  confess  or  do  pen- 
ance, will  be  covered  with  ignominy  in  the 
terrible  day  of  judgment,  not  merely  in  the 

1 L.  ii.,  De  Sacerdotio.  2 Ibid.,  cap.  4. 


Confession  in  the  Church  of  Christ . 75 

presence  of  one  or  two  persons,  but  in  the 
face  of  the  assembled  universe. 1 

We  might  recite  many  other  passages  from 
the  same  Father,  establishing  not  less  clearly 
the  necessity  of  confession  of  sins  to  the 
priests,  but  those  already  given  are  sufficient. 

“ If  he  who  has  secretly  stolen  anything,” 
says  St.  Gregory  of  Nice  (died  about  400), 
“ will  declare  his  sin  to  the  priest,  and  if  he 
will  quit  his  inclination  to  vice,  in  order  to 
embrace  virtue,  he  shall  be  cured  of  his 
malady.” 2 “ Expose  without  fear  to  your 

spiritual  Father  whatever  lies  most  deeply 
concealed  ; show  him  the  depths  of  your 
heart,  as  you  would  show  your  hidden  sores 
to  a physician.”  3 

“ Nothing  is  so  concealed,”  writes  St. 
Ambrose  (died  in  397),  “ as  not  to  be  one 
day  revealed.  That  which  you  are  now 
unwilling  to  disclose  to  those  who  sit  in 
Moses’  seat,  will  one  day  be  made  known  in 
the  face  of  the  universe.  Would  you  bury 

1 Qui  enim  detegere  homini  peccata  erubescit,  Deo  vero 
cernente  facere  non  erubescit,  neque  confiteri  vult,  et  pœniten- 
tiam  agere;  in  die  ilia  non  coram  uno  vel  duobus,  sed  universo 
terrarum  orbe  spectante  traducetur. — Horn,  de  mul.  Samarit. 

2 Si  per  declarationem  peccatum  suum  sacerdoti  aperuerit. 

Epist.  ad  Leotium. 

3 Idem.,  Horn.  adv.  eos  qui  alios  severius  judicant. 


y 6 History  of  Confession . 

in  eternal  oblivion  this  long  chain  of  pre- 
varications? Hasten  to  make  an  humble 
avowal  of  them  to  the  priest,  it  is  the  great 
art  of  keeping  them  forever  secret. 1 

“ Confession,  and  fleeing  the  occasion  of 
sin,”  says  St.  Gregory  Nazianzen  (died  about 
389),  “are  most  excellent  remedies  against 
vice.  One  of  the  greatest  graces  we  should 
ask  of  God  is  that  of  correcting  ourselves  by 
the  rigor  of  our  confessions. 

St.  Cyril  of  Jerusalem  (died  in  386),  in 
his  primary  catechism,  exhorts  to  interior  re- 
generation by  the  exercises  of  penance  and 
exomologesis,  or  confession,  not  only  public 
but  particular  and  in  detail,  in  the  following 
decisive  words  : “ Confess  the  sins  you  have 
committed  : whether  by  word  or  deed, 
whether  in  the  light  of  day  or  under  cover 
of  darkness.” 3 

“You  are  ashamed  to  confess  your  sins,” 
says  St.  Ephrem  (died  in  379);  “rather 
blush  at  having  committed  them.”  4 

1 “ Numquam  magis  tecta  quam  in  confessione  detecta.”  St 
Ambrose , as  cited  by  M.  Guillon , vol.  ix.,  p.  462,  of  the  Biblio- 
thèque choisie  des  Pères  de  l’Église. 

2 St.  Gregory  Nazianzen , Orat.  15. 

3 Confitere  quæ  perpetrasti,  sive  verbo,  sive  opéré,  sive 
noctu,  sive  interdiu. — St.  Cyril , Catech.  1. 

4 Apud  Guillon , vol.  viii.,  p.  333. 


Confession  in  the  Church  of  Christ . 77 

St.  Basil  (died  in  378)  holds  precisely  the 
same  opinion.  “We  must  necessarily  dis- 
close our  sins  to  those  who  have  received 
authority  to  dispense  the  mysteries  of  God.”  1 

Eusebius  (died  about  338),  Bishop  of  Caesa- 
rea, relates,  in  his  “ Ecclesiastical  History,” 
a very  remarkable  fact  upon  the  subject  of 
confession. 

“ Gordien  governed  the  Roman  empire 
six  years,  and  was  succeeded  by  Philip.  It 
is  related  that  this  emperor,  who  called  him- 
self Christian,  came  to  the  church  on  the 
vigil  of  Easter,  hoping  to  participate  in  the 
prayers  of  the  faithful,  but  the  presiding 
Bishop  would  not  permit  him  to  enter  into 
the  church  until  he  had  made  his  confession, 
and  he  was  placed  among  those  penitents 
who  had  been  guilty  of  human  frailties.  In 
truth,  the  Bishop  would  never  have  received 
Philip,  if  he  had  not  first  fulfilled  his  pen- 
ance, for  he  had  been  guilty  of  many  crimes. 
But  the  emperor  was  docile  and  obeyed, 
thus  showing  by  his  actions  that  he  was 
actuated  by  a true  fear  of  God,  and  that  his 
feelings  were  very  religious.  2 

1 Peccata  iis  confiteri  necesse  est  quibus  mysteriorum  Dei 
concredita  dispensatio  est.  St.  Basi/ius,  apud  Libermcinn, 
vol.  iv.,  p.  167. 

2 Eusebius , Ecclesiastical  History,  c.  27. 


78  History  of  Confession . 

Lucius  Cœlius  Firmianus  Lactantius  (died 
in  325),  in  his  work  entitled  “ Institutions,” 
explains  what  was  meant  by  circumcision  of 
heart  ; according  to  him  it  consists  in  the 
retrenching  of  sins  by  confession,  and  he 
shows  that  circumcision  of  the  flesh  in  the 
Old  Law  was  but  a figure  of  the  circumci- 
sion of  heart  to  be  practised  by  Christians. 
“ God,”  says  he,  “ cautions  us  not  to  cloak 
our  hearts,  that  is  to  say,  not  to  keep  hypo- 
critically concealed  in  our  conscience  any  hid- 
den crime.  This  is  the  circumcision  of  heart 
of  which  the  prophets  spoke,  and  which  God 
has  caused  to  pass  from  the  mortal  flesh  into 
the  immortal  soul.  In  truth,  God,  who  has 
been  moved  by  His  infinite  mercy  to  take 
especial  care  of  our  true  life  and  salvation, 
has  proposed  penance  to  us  in  this  spiritual 
circumcision,  to  the  end  that,  by  laying  bare 
our  hearts — or,  in  other  words,  confessing 
our  sins  in  order  to  make  satisfaction  to  God, 
we  might  obtain  from  Him  the  pardon  He 
refuses  to  those  who  stubbornly  persist  in 
doing  evil  and  in  concealing  that  which  they 
have  committed.” 1 Again  he  says,  “ It  is 

1 Poenitentiam  in  ilia  circumcisione  nobis  proposuit,  ut  si 
cor  nudaverimus,  id  est,  si  peccata  nostra  confessi  satis  Deo  fe- 
cerimus,  veniam  consequamur. — Lact.y  Instit.  div.,  lib.  iv.,  c.  17. 


Confession  in  the  Church  of  Christ.  79 

necessary  to  know  that  the  true  Church  is 
that  in  which  confession  and  penance  are 
practised,  which  are  efficacious  remedies  for 
the  sins  and  wounds  to  which  the  weakness 
of  our  flesh  subjects  us.”  1 

St.  Athanasius  (died  in  373),  in  speaking 
of  confession,  expresses  himself  thus  : “As  a 
man  baptized  by  a priest  is  enlightened  by 
the  Holy  Spirit,  so  he  who  confesses  his  sins 
in  a penitential  spirit  obtains  from  the  priest 
the  remission  of  them.”  “ If  your  chains  are 
not  yet  broken,”  says  the  same  Father,  “ put 
yourself  into  the  hands  of  the  disciples  of 
Jesus  Christ;  for  they  have  been  appointed 
to  release  you,  in  virtue  of  the  power  they 
have  received  from  the  Saviour  : ‘ What- 

ever you  shall  loose  on  earth  shall  be  loosed 
in  heaven  ; whose  sins  ye  remit  shall  be  re- 
mitted/ ” 2 

St.  Cyprian  (died  in  258),  in  his  book  “De 
Lapsis,”  after  blaming  those  who  refuse  to  do 
penance,  continues  as  follows  : “ How  much 
more  worthy  of  praise  are  those  who,  having 

1 Sciendum  est  illam  esse  veram  Ecclesiam  in  qua  est  confes- 
sio  et  poenitentia.—  Ibid.,  c.  30. 

2 Si  nondum  soluta  sint  vincula,  trade  te  ipsum  discipulis 
Jesu;  adsuntenim  qui  te  solvant  pro  potestate  ea  quam  a Salva- 
tore acceperunt;  Quæcumque  solveritis,  etc. — St.  Athanasius , 
Tract,  in  Evang.  S.  Luc.,  c.  19. 


8o 


History  of  Confession. 

neither  been  guilty  of  sacrificing,  or  of  ask- 
ing for  certificates  from  the  magistrates,  1 
yet,  because  they  have  thought  of  doing  so, 
come  to  the  priest  of  God  to  confess  with 
simplicity  and  sorrow,  disclosing  the  secrets 
of  their  conscience,  and  discharging  the 
weight  of  their  faults  from  their  soul.”  In 
another  place  in  the  same  book  he  says  : 
“ Let  each  one  confess  his  transgressions 
while  he  is  yet  in  this  world,  and  his  confes- 
sion may  be  heard,  and  the  remission  he  will 
obtain  from  the  priest  will  be  acceptable  to 
the  Lord. 2 

Origen  (died  in  253),  in  his  “ Commentary 
on  the  Psalms,”  thus  expresses  himself  : “ Ob- 

1 Among  those  who  succumbed  during  the  persecution  of 
Decius,  by  far  the  greater  number  were  those  who,  in  order  to 
spare  themselves  the  shame  of  public  apostasy,  had  taken 
writings  or  certificates  from  the  magistrates,  in  order  not  to  be 
sought  after  among  the  Christians.  All  holy  Bishops  looked 
upon  this  weakness  as  an  indirect  profession  of  idolatry. 

2 Quanti  et  fide  majores  et  timoré  meliores  sunt,  qui,  quam- 
vis  nullo  sacrificii  aut  libelli  facinore  constricti,  quoniam  tamen 
de  hoc  vel  cogitaverunt,  hoc  ipsum  apud  sacerdotem  Deidolen- 
ter  et  simpliciter  confitentes,  exomolegesim  conscientiæ  faciunt, 
animi  sui  pondus  exponent.  . . . Scientes  scriptum  esse  : Deus 
non  irridetur  derideri,  et  circumveniri  Deus  non  potest.  . . . 
Confiteantur  singuli  peccatum  suum,  dum  admitti  ejus  confessio 
potest,  dum  satisfactio  et  remissio  facta  per  sacerdotem  apud 
Dominum  grata  est. — St,  Cypriamis , de  Lapsis. 


Confession  in  the  Church  of  Christ . 81 

serve  what  the  Holy  Scripture  teaches  us  ; 
that  we  must  not  conceal  the  sins  we  have 
committed  ; for,  as  those  who  are  surcharged 
with  humors  experience  relief  by  having 
their  stomachs  cleansed,  so  those  who  have 
sinned,  if  they  bury  their  sins  in  the  depths 
of  their  conscience,  are  oppressed  and  nearly 
suffocated  by  their  own  corruption,  but 
if  they  accuse  themselves  in  confession,  ac- 
knowledging themselves  guilty,  they  root 
out  the  cause  of  all  their  misfortunes.  But 
be  careful  to  choose  well  the  person  to 
whom  you  disclose  your  sins.  First  assure 
yourself  of  the  skill  of  the  physician  to  whom 
you  are  to  reveal  your  weakness  ; if  he 
decides  that  your  evil  is  such  that  it  ought 
to  be  exposed  and  treated  before  the  assem- 
bled church,  either  for  the  edification  of  your 
neighbor  or  your  own  more  speedy  cure,  you 
must  be  obedient  to  the  experienced  counsel 
and  ripe  deliberations  of  this  chosen  physi- 
cian of  your  soul.”  1 

1 Vide  quod  edocet  nos  scriptura,  quia  oportet  peccatum 
non  celare  intrinsecus.  Fortasse  enim,  sicutiiqui  habent  intus 
inclusam  escam  indigestam,  si  vomerint,  relevantur,  ita  ii 
qui  peccaverunt,  si  quidem  occultant  et  retinent  intra  se  pecca- 
tum, intrinsecus  urgentur,  et  prope  modum  suffocantur  phleg- 
mate  et  humore  peccati.  Si  autem  sui  accusator  fiat,  dum 
accusât  semetipsum  et  confitetur,  simul  evomit  et  delictum. 


82 


History  of  Confession. 

“Will  it  be  more  advantageous  to  you,” 
asks  Tertullian  (died  in  245),  to  be  damned 
by  concealing  your  sins,  than  to  be  saved  by 
declaring  them  ? ” 1 Again  he  says,  “ Oh, 
the  great  benefit  shame  promises  us  in  keep- 
ing our  sins  secret,  as  if  we  could  conceal 
them  from  God  by  hiding  them  from  the 
sight  of  men  ! ” 2 But  to  whom  shall  we 
declare  our  sins  if  not  to  the  priests,  “since,” 
according  to  the  same  Father,  “ to  them  is  ac- 
corded the  power  of  absolving  from  them.”  3 
St.  Irenæus,  a disciple  of  St.  Polycarp, 
who  was  himself  the  disciple  of  St.  John, 
teaches  us,  in  his  work  against  heretics,  that 
certain  women,  perverted  by  one  Mark,  a 
magician  and  heretic,  confessed  that  they 
had  been  corrupted  by  this  heresiarch,  and 

atque  omnem  morbi  digerit  causam.  Tantummodo  circum- 
spice  diligentius  cui  debeas  peccatum  confiteri;  proba  prius 
medicum  cum  debeas  causam  languoris  exponere.  Si  intel- 
lexerit  talem  esse  languorem  tuum,  qui  in  conventu  totius 
Ecclesiæ  exponi  debeat  et  curari  ; ex  quo  fortassis  cœteri 
ædificari  poterunt,  et  tu  ipse  facile  sanari,  multa  hac  delibera- 
tione  et  satis  periti  illius  medici  consilio  procurandum  est. — 
Orig Horn.  ii.  in  Psalm  37. 

1 An  melius  est  damnatum  latere,  quam  palam  absolvi  ? — 
Tertul c.  10,  de  Pœnit. 

2 Grande  plane  emolumentum  verecundiæ  occultatio  delicti 
pollicetur!  videlicet  si  quid  humanæ  notitiæ  subduxerimus, 
perinde  et  Deum  celabimus  1—Ibid. 

3 Presbyteris  advolvi,  caris  Dei  adgeniculari. — Ibid.,  9. 


Confession  in  the  Church  of  Christ.  83 


had  burned  with  impure  passion  for  him.  1 
The  same  doctor  says  of  Cerdon,  another 
heresiarch,  that  he  entered  into  the  bosom  of 
the  Church,  feigning  to  be  converted,  some- 
times teaching  his  errors  in  secret,  and  again 
submitting  himself  to  confession. 

St.  Clement  of  Rome,  an  author  of  the 
very  first  age,  says,  in  a letter  to  St.  James  : 
“ He  who  cares  for  his  soul  ought  not  to  blush 
to  confess  his  sins  to  him  who  presides.”  2 
“ St.  Peter/’  he  adds,  “ taught  that  we  ought 
to  disclose  even  our  bad  thoughts  to  the 
priest.”  Again,  “ let  us  be  converted  and 
turn  to  God  with  all  our  heart  while  we  are 
in  this  world,  renouncing  the  evil  we  have 
committed  in  the  body,  that  we  may  attain 
the  salvation  of  the  Lord,  while  we  have 
time  to  do  penance.  For  after  we  have 
quitted  this  world  we  shall  not  be  able  either 
to  do  penance  or  make  confession  in  the 
place  where  we  shall  be.”  3 

1 Hae  sapissime  ad  Ecclesiam  Dei  conversæ  confessæ  sunt 
et  secundum  corpus  exterminatas,  ab  eo  velut  cupidine  inflam- 
matas  valde  ilium  dilexisse. — S.  Iren.,  lib.  i.  contra  hæres., 
c.  3. 

2 Si  in  alicujus  cor,  vel  livor  vel  infidelitaslatenter  irrepserit, 
non  erubescat  qui  animæ  suæ  curam  gerit  hæc  confiteri  ei  qui 
præest. — S.  Clemens. 

3 Quamdiu  sumus  in  hoc  mundo,  de  malis,  quæ  in  carne  ges- 


84  History  of  Confession. 

Finally,  St.  Denis  the  Areopagite,  a con- 
temporary of  the  apostles,  in  his  eighth  epis- 
tle to  Demophylus,  rebukes  a priest  who  had 
dealt  too  severely  with  a sinner,  and  had  so 
far  forgotten  his  duty  as  to  censure  another 
priest  more  enlightened  and  indulgent  than 
himself.  The  Lord,  says  he,  takes  upon  His 
shoulders  him  who  has  scarcely  forsaken  his 
backslidings,  and  excites  the  good  angels  to 
rejoice  at  his  conversion.  He  is  merciful 
even  to  those  who  return  Him  only  ingrati- 
tude ; He  makes  His  sun  to  rise  on  the  just 
and  on  the  unjust,  and  gives  His  life  for 
those  who  fly  from  His  presence;  but  you, 
as  your  letter  proves,  have  rejected,  I cannot 
imagine  for  what  reason,  a young  man  whom 
you  call  a sinner,  who  came  to  cast  himself 
at  the  feet  of  the  priest.  This  unfortunate 
person  told  you  with  supplication  that  he 
had  come  to  seek  a remedy  for  his  vices,  but 
you  have  unfeelingly  repulsed  him,  and  have 
even  insolently  insulted  the  good  priest  who 
had  compassion  on  him  and  justified  him.  1 

simus,  ex  toto  corde  resipiscamus,  ut  a Domino  salvemur,  dum 
habemus  tempus  pœnitentiæ.  Postquam  enim  e mundo  exivi- 
mus,  non  amplius  possumus  ibi  confiteri,  aut  poenitentiam 
adhuc  agere. — S.  Clemens , Epist.  ii.  ad  Corinth. 

1 Tu  vero,  ut  tuæ  litteræ  declarant,  accedentem  sacerdoti 
ilium  quern  impium  et  peccatorem  dicis,  nescio  quomodo,  per  te 
præsens  repuli sti. — Epist.  viii.  S.  Dion.  A reop. 


Confession  in  the  Church  of  Christ.  85 

The  foregoing  is  surely  sufficient  to  de- 
monstrate that  confession  was  practised  be- 
fore the  Fourth  Council  of  Lateran,  and  that 
the  precept  has  always  existed  in  the  Catholic 
Church.  It  also  fully  establishes  that  the 
Council  in  question,  in  ordaining  that  the 
faithful  of  both  sexes  should  confess  their 
sins  at  least  once  a year,  imposed  no  new 
yoke  upon  them,  but  merely  regulated  and 
determined  the  time  when  they  must  be 
obedient  to  that  precept  which  has  God 
Himself  for  its  author. 


CHAPTER  V. 

The  Divine  Origin  of  Confession  Proved  by 
the  Councils  of  the  Church  and  by  numer- 
ous Facts  drawn  from  the  First  Ages. 

The  councils  upon  Confession.  Public  Canons  in  England 
under  king  Edgar.  Confession  of  the  religious.  Of 
bishops  and  priests.  Of  kings  and  emperors.  Of  the 
military,  Confession  in  times  of  danger.  Before  Com- 
munion. Before  confirmation.  During  Lent  and  before 
the  principal  festivals.  Confession  preparatory  to  leading 
a new  life.  Before  the  translation  and  visit  of  holy  relics. 
At  the  hour  of  death  and  during  serious  illness.  Before 
going  to  punishment. 

Ipp^AVlNG  shown,  by  testimony  from  the 
gOff  Fathers,  that  the  precept  of  confession 
has  always  existed  in  the  Church  of 
Jesus  Christ,  it  is  nevertheless  cheerfully 
conceded  that,  notwithstanding  the  many 
witnesses  in  its  favor,  much  less  was  spoken 
of  it  in  the  first  ages  than  in  our  days.  Nor 
is  this  in  the  least  surprising,  for  confession 
was  much  more  rare  among  the  faithful  of 
the  primitive  Church  than  among  us.  Bap- 


Divine  Origin  of  Confession.  87 

tism  was  then  ordinarily  conferred  late  in 
life,  and  after  many  and  long  trials.  History 
tells  us,  for  example,  that  Constantine  re- 
ceived it  only  a few  days  before  his  death. 
Then  the  perfection  required  of  catechumens 
before  admitting  them  to  a participation  of 
the  Christian  mysteries  oftentimes  excluded 
them  for  many  years.  But  when  they  had 
had  the  happiness  of  being  regenerated  in 
the  Lord  Jesus,  they  generally  lived  in  great 
innocence  and  often  participated  in  the  Eu- 
charistic feast.  A large  number  of  them 
might  have  given  the  remarkable  answer  of 
an  Indian  converted  to  Christianity  to  a 
missionary,  who,  in  passing  by,  asked  him  if 
he  would  like  to  avail  himself  of  the  oppor- 
tunity to  go  to  confession.  “What,”  said 
he  with  charming  naivete,  “ is  it  custom- 
ary, after  being  converted  and  receiving  bap- 
tism, for  Christians  amongst  you  to  return 
again  to  their  sins  ? ” 1 

The  various  Councils  of  the  Church  not 
only  prove  satisfactorily  the  necessity  of  con- 
fession, but  that  it  has  always  been  practised 
by  all  classes  of  the  faithful,  and  has  ever 
been  considered  as  a necessary  condition  of 
* being  restored  to  the  grace  of  God.  These 

1 Études  sur  la  Confession,  by  Abbe  Pernet,  p.  359, 


88 


History  of  Confession . 

assertions  can  also  be  substantiated  by  many 
examples  drawn  from  the  first  ages  of  the 
Church. 

The  Council  of  Laodicea,  held  about  the 
year  366,  ordains  “ that  those  who  have  fallen 
into  divers  sins,  but  who,  by  perseverance  in 
prayer,  accompanied  by  confession  and  pen- 
ance, give  marks  of  a true  conversion,  should 
be  allowed  to  receive  holy  Communion, 
after  a penance  proportioned  to  their  sins 
should  have  been  imposed  upon  them.”1 
But  how  could  a penance  proportionate  to 
their  sins  be  imposed,  if  their  sins  were  not 
known,  and  how  could  they  be  known,  if  not 
through  the  channel  of  confession  ? 

The  First  Council  of  Chalons  (held  in  644) 
recommended  penance  as  necessar)-  for  all 
men,  and  ordains  “ that  priests  should  impose 
penance  after  having  heard  the  confession, 
and  declares  that  this  doctrine  is  the  doctrine 
of  all  the  Fathers,  or  rather  that  of  the  Uni- 
versal .Church,  represented  by  its  pastors.”  a 

1 Eos  qui  diversis  delictis  peccant,  et  in  oratione  confessio- 
neque  et  pœnitentia  fortiter  persévérant,  et  a malis  perfecte 
convertunt,  tempore  pœnitentiæ  eis  pro  delicti  proportione 
dato,  propter  Dei  miserationes  etbonitatem  offerri  communioni. 
Labbe , Collect.  Cone.,  vol.  i.,  Cone.  Laodic.,  can.  2. 

2 Ut  pœnitentibus  a sacerdotibus,  data  confessione , indicatur 
pœnitentia,  universitas  sacerdotum  noscitur  consentire. — Cone. 
Cabilon.,  can.  8,  apud  Labbe . 


Divine  Origin  of  Confession . 89 

The  Council  of  Rheims  (held  in  639)  de- 
crees, “ that  none  but  pastors  should  hear 
the  confessions  of  penitents  during  Lent,” 1 
thus  determining,  in  advance,  the  obligation 
of  confessing  to  one’s  own  priest,  which  has 
been  the  law  of  the  Church  since  the  Fourth 
Council  of  Lateran,  in  virtue  of  the  Canon 
commencing  with  these  words,  “ Omnis  utri- 
usque  sexus.” 

The  Council  of  Nantes  (held  in  656) 
decrees,  in  the  fourth  Canon,  “ that,  as 
soon  as  the  priest  or  pastor  shall  learn 
the  sickness  of  one  of  his  parishioners,  he 
shall  visit  him,  and  that,  having  entered 
into  his  chamber,  he  shall  give  him  holy 
water  and  sprinkle  his  chamber  with  the 
same,  saying  the  antiphon,  Asperges  me , etc . ; 
then,  having  sent  every  one  out  of  his  room, 
he  shall  admonish  the  sick  person  to  make 
his  confession.”  2 

The  Council  of  Constantinople  (held  in 
692)  expresses  itself  in  the  I02d  Canon  as 
follows:  “It  is  necessary  that  those  who 
have  received  from  God  the  power  of  bind- 
ing and  loosing  should  consider  the  quality 

1 Nemo  tempore  Quadragesimæpœnitentiam  confessione  audi- 
at  præter  pastorem. — Cone.  Rem.,  can.  8,  apud  Labbe. 

2 Annales  Francorum,  vol.  iii. 


90  History  of  Confession . 

of  the  sin,  and  should  have  regard  to  the 
marks  of  true  conversion,  given  by  the  peni- 
tent. Thus  shall  they  be  enabled  to  apply  a 
remedy  suitable  to  the  malady,  lest,  stray- 
ing from  the  bounds  of  moderation,  either 
by  excessive  rigor  or  over-indulgence,  they 
labor  in  vain  to  re-establish  the  health  of  the 
sick.”  1 

But  does  not  this  exact  knowledge  of  the 
nature  of  the  sin,  and  of  the  dispositions  of 
him  who  seeks  a remedy,  imply  on  the  part 
of  the  penitent  an  exact  and  faithful  confes- 
sion of  the  sins  he  has  committed,  and  of 
such  circumstances  as  might  change  their 
character,  or  aggravate  their  guilt? 

The  First  Council  of  Germany  (held  in 
745)  forbids  ecclesiastics  to  remain  in  the 
army,  except  such  as  are  necessary  to  cele- 
brate the  divine  mysteries,  to  carry  the 
images  and  relics  of  the  saints,  and  to  hear 
confessions.  “ Let  a prince  have  one  or 
two  Bishops  with  their  priests  and  chap- 
lains in  his  company,  and  let  a colonel  have 
one  priest,  who  can  judge  those  who  con- 

1 Oportet  eos  qui  solvendi  et  ligandi  potestatem  a Deo  acce- 
perunt,  peccati  qualitatem  considerare  et  ejus  qui  peccavit  ad 
conversionem  promptum  studium. — Cone.  Constantinop.,  can. 
102,  apud  Labbe. 


Divine  Origin  of  Confession . 91 

fess  their  sins,  and  impose  penance  upon 
them.”  1 

The  Council  held  in  England  (78 7),  in  the 
kingdom  of  Kent,  in  which  Pope  Adrian 
presided  by  his  legates,  decreed  that  no  one 
should  approach  holy  Communion  until  he 
had  submitted  to  the  judgment  of  the  priest, 
and  brought  forth  fruit  worthy  of  penance  ; 
and  that,  if  it  happened  that  a person  died 
without  penance  and  confession,  prayers  must 
not  be  said  for  him. 2 

The  Third  Council  of  Tours  (held  in  813) 
enjoins  upon  bishops  and  priests  “ the  most 
enlightened  prudence  in  the  postponement 
of  the  Sacraments  which  they  prescribe  to 
those  who  confess  their  sins  to  them,  to  the 


1 Servis  Dei  per  omnia  armaturam  portare,  vel  pugnare,  aut 
in  exercitum  aut  in  hostem  pergere  omnino  prohibuimus  ; nisi 
illis  tantum,  qui  propter  divinum  mysterium,  missarum  scilicet 
solemnia  adimplenda,  et  sanctorum  patrocinia  portanda  ad  hoc 
electi  sunt;  id  est,  unum  vel  duos  episcopos,  cum  capellanis  et 
presbyteris  eorum  princeps  secum  habeat  : et  unusquisque 
pr£fectus  unum  presbyterum,  qui  hominibus  peccata  confitenti- 
bus  judicare,  et  indicare  pœnitentiam  possit. — Cone.  Germanic. 
I.,  782,  can.  2,  c,  6,  p.  1533. 

2 Et  juxta  judicium  sacerdotum,  et  modum  culpæ,  eucharis- 
tiam  sumite,  et  fructus  dignos  pœnitentiæ  facite.  ...  Si  quis 
autem,  quod  absit,  sine  pœnitentia  aut  confessione  de  hac  luce 
dicessit,  pro  eo  minime  orandum  est, — Cone.  Calent.,  apud 
Labbe , c.  6,  p.  1872. 


g 2 History  of  Confession. 

end  that  the  time  of  trial  may  be  propor- 
tioned to  their  faults. 1 

The  Sixth  Council  of  Paris  (held  in  829) 
forbids  priests  to  frequent  religious  houses 
without  an  inevitable  necessity.  Neverthe- 
less it  allows  them  to  go  for  the  purpose  of 
hearing  confessions.  This  shows  plainly  that 
confession  was  then  regarded  as  an  indispen- 
sable obligation. 

The  same  Council  forbids  bishops  to 
give  their  priests  commissions  which  will 
oblige  them  to  absent  themselves  from  their 
churches  ; “ they  do  not  consider,”  it  says, 
“ that  during  such  absences  divine  service 
ceases  in  places  consecrated  to  the  Lord, 
that  the  faithful  sometimes  die  without  confes- 
sion, and  children  without  being  regenerated 
by  baptism.”2  Behold,  according  to  this 
Council,  the  misfortunes  which  follow  the 
non-residence  of  pastors  ; some  perish  for 
not  having  received  baptism,  others  for  not 
having  been  able  to  confess  their  sins  before 

1 Episcopis  ac  presbyteris  diligenti  cautela  pertractandum 
est,  qualiter  hominibus  sua  sibi  delicta  confitentibus  tempus 
abstinendi  adscriberent,  ut  juxta  modum  peccati  pœnitentibus 
indicetur  abstinentia. — Cone.  Turon.,  can.  22. 

2 Homines  sine  confessione,  et  infantes  sine  baptismatis  rege 
neratione  plerumque  moriantur. — Cone.  Paris,  can,  29. 


Divine  Origin  of  Confession.  93 

death.  Could  it  teach  more  expressly  the 
necessity  of  confession  ? 

The  Council  of  Pavia  (held  in  850)  decrees 
that  public  sinners  should  be  obliged  to  do 
public  penance,  and  that  “ such  as  have 
sinned  secretly  should  confess  to  those  whom 
the  bishops  have  chosen  as  suitable  physi- 
cians to  cure  secret  wounds. 1 

Among  the  Canons  made  in  England 
under  king  Edgar  (10th  century),  there  are 
several  concerning  confession.  The  first  is 
couched  in  these  terms  : “ When  one  wishes 
to  make  a confession  of  his  sins,  let  him  arm 
himself  with  courage  and  strength,  and  let 
him  not  blush  to  disclose  his  faults,  for  there 
is  no  pardon  to  be  hoped  for  without  con- 
fession ; it  is  confession  which  heals,  confes- 
sion which  justifies.” 2 3 

Numerous  other  Councils,  held  many  cen- 
turies previous  to  the  Fourth  Council  of 
Lateran,  express  themselves  not  less  deci- 

1 Qui  occulte  delinquent,  illis  confiteantur  quos  episcopi 
id  meos  ad  secretiora  vulnera  mentium  medicos  elegerint. — 

Cone.  Ticinense,  can.  6. 

3 Quando  aliquis  voluerit  confessionem  facere  peccatorum 
suorum  viriliter  agat,  et  non  erubescat  confiteri  scelera  et  faci- 
nora,  se  accusando,  quia  inde  venit  indulgentia,  et  quia  sine 
confessione  nulla  est  venia  ; confessio  enim  sanat,  confessio 
justificat. — T.  9.  Cone.,  Labbe . 


9 \ History  of  Confession . 

sively.  How  absurd  it  is,  then,  to  declare 
that  confession  was  invented  at  that  Council 
by  Pope  Innocent  III. 

It  may  be  asked  by  whom  was  it  practised  ? 
By  the  faithful  generally,  without  distinction 
of  condition  or  sex.  Heartily  convinced 
that  it  was  a divine  precept,  they  acted  ac- 
cordingly. All  submitted  to  the  law,  and  no 
one  said  then,  what  is  so  often  heard  in  these 
days,  that  confession  was  only  fit  for  women 
and  common  people. 

They  confessed  in  the  monasteries.  This 
statement  is  fully  proved  by  the  Sixth  Coun- 
cil of  Paris,  which  we  have  heretofore  cited. 
It  is  equally  proved  in  the  Life  of  St.  Phili- 
bert, founder  and  abbot  of  Jumieges,  in  the 
seventh  century,  under  Clovis  IL  “ One  of 
his  monks,  being  at  the  point  of  death,  lost 
the  use  of  speech.  The  holy  priest  who 
visited  him  told  him,  with  great  tenderness 
and  affection,  to  press  his  hand  if  he  had  any 
thing  upon  his  conscience  for  which  he  had 
not  done  penance.  The  sick  person  did  so, 
whereupon  St.  Philibert  went  to  the  church, 
and,  throwing  himself  upon  his  knees,  begged 
God  to  restore  speech  to  the  dying  man,  lest 
the  devil  should  plunge  him  in  hell  on  ac- 
count of  his  crime.  The  Saint,  having  risen 


Divine  Origin  of  Confession . 95 

from  prayer,  was  told  by  one  of  the  brothers 
that  the  sick  man  could  now  speak  and  de- 
sired to  make  his  confession,  which  he  did, 
afterwards  rendering  up  his  soul  to  God,  so 
that  neither  the  Saint  doubted  the  mercy  of 
God,  nor  the  sick  man  fell  into  despair.”  1 
St.  Philibert  would  then  have  despaired  of 
the  salvation  of  this  monk,  if  God  had  not 
granted  him  the  grace  to  confess  this  secret 
sin,  which  perhaps  he  had  been  guilty  of 
concealing  in  his  preceding  confessions.  Is 
it  possible  to  acknowledge  more  forcibly  the 
necessity  of  confession  ? 

Bishops  and  priests  confessed.  Rathier, 
bishop  of  Verona  (10th  century),  writes  thus 
to  his  clergy  : “ It  is  not  permitted  you 

to  consecrate  the  holy  oblation,  if  you  ac- 
knowledge you  have  sinned, 2 nevertheless, 
you  cannot  be  saved  unless  you  confess  your 
sins.” 3 

1 Ne  adversarius  animam  pro  abscondito  crimine  valeret 
subvertere  in  baratrum  inferni.  Ei  frater  alius  nuntiavit  quod 
æger  loqui  valeret,  et  confessionem  ei  dare  satageret. — Sect. 
II.,  Benedict.,  page  821. 

2 Rathier  alludes  here  to  a Canon  of  the  Council  of  Neocæ- 
sarea,  which  forbade  priests  to  consecrate  when  they  were  in  a 
state  of  sin. 

3 Oblata  non  permit  teris  consecrare,  si  te  peccasse  confi- 
tearis  ; salutem  non  consequeris,  si  te  peccasse  non  confitearis. 
— Itiner.  Ratherii . vol.  ii. 


9 6 History  of  Confession . 

St.  Isidore,  Bishop  of  Seville  (5th  cen- 
tury), being  about  to  die,  begged  the  two 
bishops  who  were  attending  him  to  put  on 
him  a hair-shirt  and  to  cover  him  with  ashes  ; 
then  he  confessed  his  sins  and  asked  for 
absolution.1  It  is  related  in  the  life  of  St. 
Beltufo,  bishop  of  Renti  (beginning  of  the 
8th  century),  that,  when  they  were  about  to 
transport  his  relics,  the  priests  confessed  to 
one  another,  in  order  to  perform  the  cere- 
mony with  due  devotion,  and  approached, 
the  tomb  of  the  Saint  with  faith  and  trem- 
bling. 2 

Kings  and  emperors  confessed.  We  read 
a striking  example  in  the  very  infancy  of  the 
church,  in  the  case  of  the  emperor  Marcus 
Julius  Philip,  who  succeeded  Gordien  in  the 
year  244,  and  which  we  have  already  cited. 
According  to  Eusebius, 3 he  came  to  the 
church  on  the  vigil  of  Easter,  hoping  to 
participate  in  the  prayers  of  the  faithful,  but 
the  bishop  would  not  permit  him  to  do 
so  until  he  had  first  made  his  confession , for 
he  had  been  guilty  of  many  crimes.  He 
submitted  cheerfully  to  this  condition.  Not 

1 Eloge  des  Eveques,  by  Godeau . 

2 Part  ii.,  sect.  Bened.,  p.  59. 

3 Euseb Hist,  ecclesiast.,  lib.  vi. 


Divine  Origin  of  Confession.  97 

only  did  kings  and  emperors  confess,  but 
history  has  preserved  the  names  of  many  of 
their  confessors,  as  St.  Ansberg,  archbishop 
of  Rouen  (6th  century),  the  confessor  of 
king  Thierry  L;  St.  Viron,  bishop  of  Rure- 
mond  (7th  century),  of  Pepin  le  Gros,  the 
father  of  Charles  Martel  ; St.  Aidan,  bishop 
of  Wexford,  Ireland,  of  the  king  of  that 
island,  named  Brandubh,  whom,  as  is  related 
in  his  biograph)’,  he  had  raised  from  the 
dead  ; St.  Martin,  a monk  of  Corbie,  of 
Charles  Martel  (8th  century);  Harlemond, 
bishop  of  Mans,  of  Pepin  the  Short,  who  died 
in  768  ; St.  Corbinian,  first  bishop  of  Frisin- 
gen,  of  Grimoald,  duke  of  Bavaria.  Qffa,  a 
king  of  Mercy,  who  died  in  796,  had  for 
confessor  one  called  Humbert,  and  St.  Al- 
dric,  bishop  of  Mans  (9th  century),  and  St. 
Ansonin,  bishop  of  Camerino,  were  succes- 
sively the  confessors  of  Louis-le-Débonnaire, 
the  king  of  France  and  emperor  of  the  West. 
Donat  Scot,  a bishop,  was  the  confessor  of 
Lothaire,  the  son  and  successor  of  Louis  ; 
St.  Adalric,  bishop  of  Augsburg  (10th  cen- 
tury), of  the  emperor  Otho  *r  Didacus  Fer^ 
nandus, of  Ordogno  II.,  king  of  Spain  (about 
923).  Queen  Constance,  the  wife  of  Robert, 
king  of  France,  surnamed  the  Devout  (nth 


98  History  of  Confession. 

century),  had  for  her  confessor  a priest  of 
the  diocese  of  Orleans,  called  Stephen  ; and 
Henry  I.,  king  of  England  (12th  century), 
Atheldulf,  prior  of  St.  Oswald,  and  after- 
wards the  first  bishop  of  Carlisle,  the  king 
having  founded  this  new  bishopric  to  gratify 
his  spiritual  father , * for  by  this  name  were 
those  priests  called  who  heard  confessions.1  2 

They  confessed  in  the  army.  Charle- 
magne (died  in  814),  king  of  France  and 
emperor  of  the  West,  forbade  ecclesiastics  to 
bear  arms,  or  to  join  the  army  ; this  prohibi- 
tion may  be  found  in  the  fourth  article  of  his 
ecclesiastical  capitularies.  He  ordained  at 
the  same  time,  that  one  or  two  bishops  should 
accompany  the  prince , and  that  each  prefect  or 
colonel  should  have  a priest  with  him  to  hear  the 
confessions  of  the  soldiers , which  is  a confirma- 
tion of  the  decree  of  the  First  Council  of 
Germany,  which  we  have  already  cited. 3 
According  to  the  annals  of  Fulda,  king  Ar- 
noul,  besieging  Rome  (895),  had  a Mass  cele- 
brated and  required  his  army  to  perform 
whatever  was  suitable.  They  promised 

1 Lettres  de  Scheffmacher , vol.  i.,  pp,  233,  234;  Denis  de 
St.  Marthe , passim. 

2 See  Denis  de  Si.  Marthe , pp.  170,  1 71. 

3 Vol.  vii.,  Labbe , p.  1165. 


Divine  Origin  of  Confession . 99 

perfect  fidelity,  and  went  to  confession  to 
the  priests.  1 William  of  Somerset,  a relig- 
ious of  Malmesbury,  praised  the  piety  of  the 
Norman  soldiers,  who,  before  attacking  the 
English,  passed  the  whole  night  in  confessing 
their  sins  2 (nth  century).  Duke  Conrad 
when  about  to  give  battle  to  the  Hungarians 
(955),  heard  Mass  and  received  Communion 
from  the  hands  of  the  illustrious  Odelric,  his 
confessor,  after  which  he  marched  against  the 
enemy. 3 Alcuin 4 (8th  century),  writing 
to  a friend,  says  : “ I am  very  much  pained 

concerning  the  march  of  the  troops  against 
the  enemy,  as  ordinarily  many  accidents 
occur.  Do  not  forget  to  fortify  yourself  for 
this  journey  by  confession  and  almsgiving. 5 

1 Confessionem  coram  sacerdotibus  agentes. — Annals  of 

Fulda. 

2 Tota  nocte  confessioni  vacantes. — De  Gestis  Anglorum, 
lib.  3,  c.  15. 

3 Post  missæ  celebrationem,  sacramque  communionem  ab 
egregio  porrectam  Odelrico,  confessore  suo.  — Chronique  de 
Magdebourg. 

4 Alcuin,  called  in  the  royal  academy,  Flaccus  Albinus, 
and  brought  into  France  by  Charlemagne,  was  a deacon  of  the 
Church  of  York.  Under  the  auspices  of  this  monarch,  he 
founded  many  schools,  at  Paris,  Tours,  Aix-la-Chapelle,  etc., 
and  revived  the  arts  in  the  empire.  Charlemagne  employed 
him  in  many  negotiations,  and  gave  him  several  abbeys.  He 
died  in  804,  aged  70  years. 

6 Iter  tuum  confessione  confirmare  memento. — Ale.  Epist.  46. 


i oo  History  of  Confession . 

They  confessed  in  times  of  danger.  The 
author  of  the  Life  of  St.  Bertin  (died  in 
709)  relates  the  following  incident,  which 
occurred  in  his  time.  The  city  of  St.  Omer 
being  besieged  by  the  Normans,  the  inhabi- 
tants, that  they  might  obtain  the  assistance 
of  God,  purified  themselves  by  confession 
and  Communion.  1 

They  confessed  before  approaching  the 
holy  table.  “ If  your  hands  were  dirty,” 
says  St.  Anastasius  of  Sinai,  a religious  of  the 
sixth  century,  “ you  would  not  dare  to  touch 
the  robes  of  the  king  ; how,  then,  will  you 
presume  to  receive  the  King  of  kings  in  a 
heart  sullied  by  sin  ? But  in  order  to  be 
pure,  we  must  fly  from  evil,  be  cleansed 
from  our  defilements,  and  efface  the  stains 
of  sin  by  confession  and  tears.  It  is  in  this 
manner  we  must  approach  our  holy  mys- 
teries. Confess,  then,  your  sins  to  Jesus 
Christ,  through  the  priests;  condemn  your 
actions,  and  be  not  ashamed  to  do  so.  . . . 
Condemn  yourself  before  men,  that  the  Sov- 
ereign Judge  may  justify  you  before  angels 
and  the  whole  world.” 2 

1 Vie  de  St.  Bertin,  lib.  ii.,  c.  7. 

2 In  confessione  et  lacrymis,  animoque  humiliato.  . . . 
abstergere  peccatorum  maculas,  sicque  ad  intemerata  mysteria 


Divine  Origin  of  Confession.  ioi 

“ Let  each  one  prove  himself,”  says  St. 
Paulin,  patriarch  of  Aquileia,  who  lived  in 
the  eighth  century,  “ before  receiving  the 
body  and  blood  of  Our  Lord  Jesus  Christ. 
When,  then,  we  are  preparing  ourselves  to 
receive  Him,  we  ought  first  to  have  recourse 
to  confession  and  penance  ; we  must  care- 
fully examine  all  our  actions,  and  if  we 
perceive  any  considerable  sins,  let  us  hasten 
to  efface  them  by  confession  and  true  peni- 
tence, lest,  like  the  traitor  Judas,  concealing 
the  devil  within  ourselves,  we  likewise  perish 
with  him.”  1 

St.  Firmin,  who  lived  in  the  same  century, 
says,  “ Let  those  who  have  committed  grave 
sins  not  presume  to  communicate,  and  to 
participate  in  the  body  and  blood  of  Our 
Lord,  without  having  confessed  and  done 
true  penance,  according  to  the  advice  of  the 
priest.”2  After  this,  it  is  not  surprising, 

accedere.  . . . Confitere  Christo  per  sacerdotes  peccata  tua, 
condemna  actiones  tuas,  et  ne  erubescas.  . . . condemnate  in 
conspectu  hominum. — Horn,  de  Synaxi. 

1 Antea  ad  confessionem  et  pœnitentiam  recurrere  debemus, 
et  omnes  actus  nostros  curiosius  discutere,  et  peccata  obnoxia, 
si  in  nobis  comperimus,  cito  festinemus  per  confessionem  et 
veram  pœnitentiam  abluere,  ne  cum  Juda  proditore  diabolum 
intra  nos  cœlantes  pereamus. — S.  Paulini  opera,  Venetiis,  1737. 

2 S.  Firm.  Serin,  in  Sacram  Sciipt. 


102  History  of  Confession. 

says  Father  Scheffmacher, 1 to  find  in  the 
formulas  of  confession  which  the  ancients 
have  left  us,  and  which  so  nearly  resemble 
those  in  our  prayer-books  at  the  present 
time,  among  the  grave  sins  of  which  one 
ought  to  accuse  himself,  that  of  having  ap- 
proached holy  Communion  with  an  unclean 
conscience,  not  having  been  careful  to  purify 
it  beforehand  by  a good  confession.  We 
find  this  distinctly  noted  in  the  formulary  of 
St.  Fulgence,  who  died  in  the  beginning  of 
the  sixth  century  ; also  in  that  of  Egbert, 
archbishop  of  York,  who  died  in  the  eighth. 
Both  express  this  sin  in  the  same  terms.  “ I 
accuse  myself  of  having  received  the  body 
and  blood  of  the  Lord,  knowing  myself  to  be 
unworthy  of  it,  and  without  having  prepared 
myself  for  it  by  confession  and  penance.” 2 
From  which  it  is  easy  to  conclude  that  all 
the  faithful  who  felt  their  conscience  bur- 
dened with  any  grave  sins  regarded  it  as 
an  indispensable  duty  to  go  to  confession 
before  participating  in  the  holy  mysteries. 

They  confessed  before  receiving  confirma- 
tion. Herald,  archbishop  of  Tours  (9th  cen- 

1 Lettres  d’un  Docteur  Catholique,  vol.  i.,  p.  243. 

2 Ego  corpus  et  sanguinem  Domini,  sine  confessione  et  pœni- 
tentia,  sciens  indignus  accepi. — Conf.  S.  Fulg.,  apud  Morinum. 


Divine  Origin  of  Confession . 103 

tury),  published  a decree  that  persons  should 
prepare  themselves  for  confirmation  by  first 
going  to  confession,  that,  thus  purified, 
they  might  receive  the  gift  of  the  Holy 
Spirit. 1 

They  confessed  during  Lent  and  before 
the  principal  festivals.  Chrodogan,  bishop 
of  Metz  (died  in  767),  decreed  that  each 
religious  should  confess  every  Saturday  ; 
that  the  faithful  should  confess  to  their  own 
priests  during  the  three  Lenten  seasons,  2 
that  is  to  say,  before  Easter,  before  the  feast 
of  John  the  Baptist,  and  before  Christmas. 
Reginon,  abbot  of  the  Monastery  of  Prum 
(died  about  909),  in  the  diocese  of  Treves, 
relates,  in  his  Chronicle,  a statute  of  the 
Council  of  Rouen.  Among  the  questions 
which  a bishop  is  to  ask  in  his  visitation  of 
his  diocese  let  him  not  fail  to  demand  : 
“ If  there  be  any  person  in  the  parish  who 
has  passed  a year  without  going  to  confes- 
sion, and  who  has  been  so  negligent  as  to 
omit  it  at  the  beginning  of  Lent/’ 3 St. 

1 Moneantur  confessiones  dare  prius,  ut  mundi  donum  spiri- 
tus  sancti  valeant  accipere. — T.  I,  capit.  reg.  franc.,  c.  65. 

2 In  tribus  quadragesimis  populus  fidelis  suam  confessionem 
suo  sacerdoti  faciat.^- Reg.  Chronog.,  c.  32. 

3 Si  aliquis  ad  confessionem  non  veniat,  vel  una  vice  in  anno, 


1 04  History  of  Confession . 

Egbert,  in  his  “ Dialogues,”  thus  expresses 
himself.  “ Since  the  time  of  Pope  Vitalianus, 1 
this  custom  has  been  received  in  England, 
and  is  observed  as  legitimately  established, 
not  only  that  clerks  in  monasteries,  but  also 
the  laity,  with  their  wives  and  families, 
should  present  themselves  to  their  confes- 
sors. . . . that  they  might  receive  the  Com- 
munion of  the  Lord,  on  the  day  of  His 
Nativity,  with  greater  purity.”2  Does  not 
all  this  prove  that  in  the  eighth  and  ninth 
centuries  confession  was  very  frequent?  and 
also  that  it  ought  to  have  been  more  so  than 
at  present,  since,  strictly  speaking,  Chris- 
tians are  now  obliged  by  the  Council  of  Lat- 
eral! to  confess  only  once  every  year? 

They  confessed  in  order  to  prepare  them- 
selves for  leading  a new  life.  St.  Thillo, 
vulgarly  called  St.  Theau,  a monk  of  Solig- 
nac  (7th  century),  desiring  to  become,  by 
his  sanctity,  a temple  worthy  of  God,  made 
a confession  to  a priest  of  all  the  sins  he  had 


id  est,  in  capite,  quadragesimæ.-  Regincn , de  Discipl  Ecclesi- 
ast.,  lib.  ii. , interrog.  75. 

1 Elected  Pope  in  657,  died  in  672. 

2 Ut  non  solum  clerici  in  monasteriis,  sed  etiam  laici.  . . . 
ad  confessores  suos  pervenirent. — Dial.  Egbert , vol.  vi.,  Cone. 
Labbei. 


Divine  Origin  of  Confession.  105 

committed  in  his  youth. 1 In  the  same  age, 
according  to  Bede,  there  lived  a very  pious 
man,  named  Adamnan.  In  his  youth  he  had 
been  guilty  of  a criminal  action,  but,  having 
reflected  within  himself,  he  was  filled  with 
horror  at  it.  He  applied  to  a priest,  con- 
fessed his  sin  to  him,  and  asked  him  how  he 
should  avert  the  anger  of  God  with  which 
he  was  threatened.  3 St.  Bavo,  the  patron 
of  Ghent,  in  Flanders,  and  of  Harlem,  in  Hol- 
land, was  born  about  589.  In  his  youth  he 
gave  himself  up  to  the  vices,  too  common  to 
that  age,  but  God  gave  him  grace  to  return 
from  his  wanderings.  Moved  by  the  preach- 
ing of  St.  Amand,  he  confessed  his  sins,  em- 
ployed himself  wholly  in  the  exercises  of 
penance,  and  died  the  death  of  the  just,  on 
October  1st,  653.  3 

They  went  to  confession  before  the  trans- 
lation and  visit  of  holy  relics.  One  example 
has  been  already  given.  Here  is  another  : 
The  author  who  describes  the  translation  of 
the  bodies  of  St.  Sebastian  and  St.  Gregory 
the  Great,  which  took  place  in  826,  relates 
that  the  most  discreet  of  those  who  went  to 

1 Apud  Bolland , die  7.  Jan. 

2 Bede , History  of  England,  bk.  iv.,  c.  25. 

3 Bibliothèque  Sacrée,  vol.  iv.,  p.  205. 


io6  History  of  Confession. 

offer  their  devotions  to  these  holy  relics 
first  purified  their  conscience  by  confession 
and  penance.  1 

They  went  to  confession  before  death  and 
during  serious  sickness.  It  is  related  in  the 
life  of  St.  Sampson,  bishop  of  Dole  (6th 
century),  that  his  father,  being  dangerously 
ill,  publicly  confessed  a mortal  sin  which  he 
had  until  that  moment  concealed  in  his 
heart.  2 St.  Boniface,  apostle  of  Germany, 
writing  to  Ethelbald,  king  of  the  Merces 
(beginning  of  7th  century),  says  that  king 
Ceolrede,  his  predecessor,  had  passed  from 
this  life  to  the  torments  of  hell,  having  died 
without  confession  and  penance.  3 This  is 
to  suppose  both  so  necessary  for  the  salva- 
tion of  the  sinner,  that  one  can  hope  nothing 
from  the  mercy  of  God  for  him  who  neglects 
to  make  use  of  these  remedies  before  death. 4 
St.  Vigbert,  (7th  century),  abbot  of  Fritzlar, 

1 Secul.  Benedic.  an.  826. 

2 Capitale  crimen  cum  veniæ  postulatione  quod  in  se  cela- 
verat,  publicavitin  medium.  Sæcul.  i.,  Benedict. 

3 Sine  pœnitentia  et  confessione  de  hac  luce  ad  tormenta 
inférai  migrasse. — St.  Boniface , Epist.  xix. 

4 Nevertheless,  it  is  possible  for  a sinner  to  save  his  soul 
although  he  may  die  without  confession,  if  he  has,  before 
drawing  his  last  breath,  felt  perfect  contrition  for  his  sins, 
with  a desire  to  go  to  confession,  had  he  been  able  to  do  so. 


Divine  Origin  of  Confession.  107 

in  Hesse,  burned  with  zeal  for  the  salva- 
tion of  souls.  The  historian  of  his  life  re- 
marks that  he  would  at  times  go  out  from 
his  cloister  to  hear  the  confessions  of  the 
sick  who  had  sought  for  him.  1 Again,  in 
the  same  age,  St.  Matilda,  wife  of  the  em- 
peror Henry,  surnamed  the  Fowler,  had 
William,  archbishop  of  Mayence,  for  her 
confessor,  and  she  confessed  all  her  sins  to 
him  a few  days  before  she  died.  “ Before  all 
things,  says  this  princess,  hear  my  confession 
and  give  me  absolution  by  the  power  given 
you  by  God.”  The  empress  having  finished 
her  confession,  the  prelate  went  to  the  church 
and  celebrated  Mass  ; then  he  returned  to 
her  chamber,  anointed  her  with  holy  oil, 
and  fortified  her  by  the  most  holy  sacrament 
of  the  body  and  blood  of  Jesus  Christ. 2 

Finally,  those  condemned  to  death  went  to 
confession  before  going  to  execution.  Aribon, 
third  bishop  of  Frisingen,  wrote  the  life  of 
St.  Corbinian,  who  died  in  730.  He  relates 

1 Acta  secul.  iii.,  Benedict. 

2 Nunc  primum  audite  nostram  confessionem  et  date  nobis 
remissionem,  per  potestatem  quæ  vobis  tradita  est  a Deo. 
Compléta  confessione  episcopus  intravit  ecclesiam.  . . .finita 
missa  rursum  intravit  cubiculum.  Postmodum  perunxit  earn 
oleosacro,  et  recreavit  sacro-sancto  corporis  et  sanguinis  Christi 
mysterio .—Boll.,  14  Mart. 


io8  History  of  Confession . 

that  this  charitable  prelate,  not  having  been 
able  to  obtain  pardon  for  a criminal  whom 
they  led  out  to  punishment,  exhorted  him  se- 
riously to  do  penance,  and  caused  all  those 
who  were  present  to  withdraw,  in  order  that 
this  wretch  might  disclose  to  him,  by  a sin- 
cere and  entire  confession,  all  the  corruption 
and  wounds  of  his  soul.  The  criminal  gave 
him  marks  of  true  repentance  and  was  then 
executed. 1 

Gregory  of  Tours  relates  a similar  fact, 
which  happened  in  the  reign  of  Chilperic 
(6th  century).  Daccon,  son  of  Dagaric,  hav- 
ing been  made  a prisoner  by  order  of  this 
prince,  and  knowing  that  his  end  was  draw- 
ing near,  confessed  his  sins  to  a priest  and 
demanded  penance  of  him.  He  then  re- 
ceived death  with  resignation.  2 

Is  it  not  evident  that  confession  has  been 
practised  since  the  first  ages  of  the  Church, 
and  that  by  all  sorts  of  persons  ; not  merely  by 
the  simple  faithful,  by  religious,  by  bishops, 

1 Adsistentes  longius  amovit,  ut  omnem  ei  putredinem  et 
vulnus  animæ  suæ  confessione  purissima  aperiret.  Part  i., 
sect.  3,  Benedict.,  p.  504. 

2 A presbytero  pœnitentiam  petiit,  qua  accepta  interfectus 
est.  Greg.,  turon.,  lib.  v.,  cap.  c.  25. — Dacco  confessus  cui- 
dam  presbytero  peccata  sua,  pœnitentiam  petiit,  qua  accepta, 
etc.  Aimoin,  lib.  iii. , c.  25. 


Divine  Origin  of  Confession.  109 

and  priests,  but  by  warriors, 1 by  princes,  and 
kings  ; but  how  (especially  these  last,  who 
are  naturally  so  reluctant  to  restraint  and 
submission)  have  they  borne  with  such  do- 
cility the  yoke  of  confession,  if  they  were  not 
persuaded  that  it  was  imposed  upon  them  by 
higher  authority  than  that  of  man? 

Bishops  alone  at  first  devoted  themselves 
to  the  labor  of  confession,  but  finding  them- 
selves insufficient  to  attend  to  the  multitude 
of  penitents,  they  shared  with  the  priests  the 
care  of  hearing  them  ; and  we  learn  from  the 
Gallican  Mass  (8th  century),  that  the  priests, 
in  saying  Mass,  prayed  at  least  six  times  for 
those  who  confessed  to  them.  Who  will  say, 
after  all  this  testimony,  that  confession  had 
the  Sovereign  Pontiff,  Innocent  III.,  for  its 
author,  in  the  Fourth  Council  of  Lateran  ? 

1 Ingulph,  a monk  of  Fontenelle,  in  Normandy,  in  the  tenth 
century,  and  author  of  a “ History  of  the  Monasteries  of  Eng- 
land,” relates  that  it  was  customary  among  the  English,  for 
him  who  wished  to  consecrate  himself  solemnly  to  a military 
life,  to  make  a confession  of  all  his  sins,  on  the  vigil  of  his  conse- 
cration, with  contrition  and  compunction,  either  to  a bishop,  an 
abbot,  a monk,  or,  finally,  to  any  other  priest.  After  having 
received  absolution,  he  passed  the  whole  night  in  the  church,  in 
prayer,  in  devotion,  and  in  penance.—  Den  is  de  Sainte  Marthe, 

p-  338. 


CHAPTER  VI. 

Divine  Institution  of  Confession  proved  from 
Reason. 

It  is  impossible  that  man  could  have  invented  Confession. 
The  divine  Institution  proved  from  the  agreement  which 
exists  on  this  point  between  the  Oriental  and  Occidental 
Churches. 

V |*ltiioügh  we  had  not  that  mass  of  facts 
jny,  and  testimonies  which  demonstrate  to 
evidence  that  confession  was  always 
in  use  in  the  Church,  and  that  at  all  times 
they  believed  and  taught  that  it  was  of  divine 
institution,  yet  it  would  be  easy  to  show  by 
the  most  convincing  arguments  that  confes- 
sion is  not  an  invention  of  man,  and  that  the 
Catholic  doctrine  on  this  matter  goes  back 
to  the  apostles,  who  had  received  it  of 
Jesus  Christ. 

It  cannot  be  questioned  that,  when  Luther, 
an  apostate  monk,  in  the  sixteenth  century, 
attacked  confession,  he  endeavored  to  destroy 
no 


Divine  Institution  of  Confession.  1 1 1 

that  which  was  then  the  universal  practice 
of  the  Church.  In  all  the  places  where  the 
religion  of  Jesus  Christ  was  known,  confes- 
sion was  practised,  and  practised  in  the  same 
manner.  Confession  is,  therefore.,  a divine 
institution.  Either  confession  is  a divine  in- 
stitution, or,  as  the  heretics  say,  it  was  in  later 
times  imposed  on  the  faithful  by  the  Catho- 
lic clergy.  Now,  if  this  assertion  be  true, 
tell  us  at  what  time  that  practice  was  intro- 
duced, tell  us  who  introduced  it,  name  the 
Council,  point  out  the  statute  which  estab- 
lished the  innovation  and  imposed  on  Chris- 
tians an  obligation  hitherto  unknown  to 
them  ; show  us,  at  least,  that  at  a given 
epoch  confession  was  not  in  use.  On  all 
these  points  heresy  cannot  give  an  answer. 

If  confession  be  a human  invention,  there 
was,  therefore,  a time  when  the  faithful  did 
not  confess  ; there  has,  therefore,  been  a 
change  in  the  doctrine  of  the  Church,  and  the 
Church,  from  believing  confession  useless, 
does  now  believe  in  its  necessity  ! We  say 
that  such  a change  cannot  have  taken  place 
at  any  time.  Suppose  that  up  to  this  day 
the  faithful  were  not  subject  to  the  law  of 
confession,  as  a means  of  reconciliation  with 
almighty  God,  and  that  of  a sudden  they 


1 1 2 History  of  Confession . 

are  told  that  henceforth  no  sinner  can  save 
his  soul  without  confession.  What  would 
they  say? — They  would  justly  exclaim,  our 
fathers  saved  their  souls  without  confessing 
their  sins,  why  should  not  we  save  our  souls 
as  they  did  ? Why  do  they  lay  a new  yoke 
upon  our  shoulders  ? Has  almighty  God 
made  narrower  the  road  that  leads  to  heaven  ? 
Now,  what  would  be  said  to-day,  would  have 
been  said  at  the  time  of  that  pretended  in- 
novation. Confession  could  not  have  been 
established  without  great  commotion  in  the 
Church.  Thousands  of  voices  would  have 
been  raised  to  claim  the  ancient  liberty. 

A change  of  so  serious  a character  could 
not  have  been  effected  without  resistance, 
without  opposition.  Such  a change  would 
have  been  a prominent  fact  in  the  annals  of 
the  Church,  yet  not  a trace  of  it  is  left  in  the 
immense  number  of  Ecclesiastical  documents. 

Finally,  the  Latins  and  the  Greeks  being 
united  to-day  in  the  same  belief  concerning 
the  sacrament  of  penance  and  confession,  it 
must  be  that  both  inherited  the  same  belief 
from  Jesus  Christ  through  the  apostles,  or 
that  some  change  has  been  made  in  the 
ancient  doctrine.  Now  this  change,  if  it  took 
place,  being  common  to  the  Greeks  and  the 


Divine  Institution  of  Confession . 1 1 3 

Latins,  began  earlier  with  the  one  than  with 
the  other.  For  it  cannot  be  supposed  that 
the  two  Churches,  in  the  midst  of  their  great- 
est dissensions,  would  agree  with  one  mind 
to  make  the  change  referred  to.  Suppose 
the  Latin  Church  first  began  to  establish  com 
fession  as  an  article  of  faith  (the  argument 
will  be  equally  strong  if  you  suppose  the 
change  began  with  the  Greeks),  that  change 
in  the  faith  of  the  Latin  Church  could  not 
certainly  have  been  ignored  by  the  Greeks, 
as  Catholics  of  the  Latin  rite  live  in  the 
midst  of  them  in  many  localities.  If  you  say 
this  change  was  made  at  the  Council  of 
Lateran,  there  were  present  at  it  all  the 
patriarchs  of  the  Eastern  Church,  either  in 
person  or  through  their  deputies,  and  the 
decrees  of  that  Council  were  at  the  very 
time  translated  into  Greek.  How,  then,  did 
it  happen  that  they  did  not  reproach  us  for 
a change  of  so  serious  a character,  whilst 
reproving  us  on  account  of  the  smallest  inno- 
vation on  matters  of  discipline,  quibbling 
about  the  tonsure  and  the  wearing  of  beard 
by  the  clergy,  the  fast  of  Saturday,  the  sing- 
ing of  the  Alleluia,  etc.  ? 

It  was  in  the  ninth  century  that  the  Greeks 
separated  from  the  Latins,  but  from  the 


1 1 4 History  of  Confession . 

earliest  ages  many  sects  in  the  East  had 
already  swerved  from  the  Catholic  Church. 
Now  all,  without  exception,  considered  con- 
fession as  a divine  institution,  necessary 
for  obtaining  reconciliation  with  God.  For 
instance,  the  Armenians,  converted  to  Chris- 
tianity under  the  Pontificate  of  St.  Sylvester, 1 
by  St.  Gregory,  named  the  Illuminator , re- 
mained in  communion  with  the  Catholic 
Church  for  two  hundred  years.  They  be- 
came schismatics  about  the  year  520,  under 
the  patriarchate  of  Nierces.  The  practice 
of  confession  has  been  preserved  amongst 
them,  as  amongst  the  Arians,  the  Nesto- 
rians,  the  Eutychians,  and  other  sects  in  the 
East,  although  some  abuses  have  crept  in 
about  it,  owing  to  the  incapacity  of  their 
priests.  The  form  of  absolution  used  by 
them  is  as  follows  : “ May  almighty  God, 

who  loves  men,  have  mercy  on  you,  may  He 
forgive  you  the  sins  which  you  have  con- 
fessed, and  those  which  you  have  forgotten, 
and  I,  by  the  authority  imparted  to  me 
through  the  Priestly  Order,  according  to  the 
words,  ‘ whatever  you  shall  loose  upon  earth , 
shall  be  loosed  also  in  heaven ,’  by  the  same 
words,  I absolve  you  of  all  the  sins  which 

1 St.  Sylvester,  Pope,  elected  in  314. 


Divine  Institution  of  Confession . 1 1 5 

you  have  committed  by  thoughts,  words, 
and  actions,  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost.  1 

The  Russian  Church,  modelled  upon  the 
Greek,  adopted  its  discipline  and  usages, 
and  teaches  that  confession  should  be  be- 
lieved in  and  practised. 

From  what  has  been  said,  we  must  there- 
fore conclude  that  confession  is  not  an  in- 
vention of  men,  but  that  Jesus  Christ  im- 
posed on  men  the  obligation  to  confess  their 
sins,  if  they  will  obtain  forgiveness  of  them. 

1 Lettres  Édifiantes,  vol.  iv.,  p.  248. 


CHAPTER  VIL 


About  Public  Confession  and  Penance, 
as  Practised  in  the  Early  Ages. 

Institution  of  the  penitentiary  priest.  Nectarius,  in  suppress- 
ing the  office  of  Penitentiary,  did  not  abolish  Confession. 
The  Penitentiary  was  not  the  only  priest  employed  in 
hearing  Confessions.  Secret  Confession  always  preceded 
public  Confession.  Secret  sins  were  sometimes  confessed 
publicly.  Bishop  Narcissus  and  his  calumniators,  Mar- 
cus, the  heretic.  In  whose  presence  did  they  make 
public  Confession  ? Of  public  and  solemn  penance.  The 
Weepers , the  Hearers , the  Slanders.  Solemn  penance 
permitted  only  once.  Divers  impositions  of  hands. 
Reconciliation  of  penitents. 

reader  must  now  be  convinced  that 
confession  has  a different  origin  from 
that  assigned  to  it  by  heretics.  We 
will  now  speak  of  what  happened  at  Constanti- 
nople, about  the  year  400,  lest  any  one  should 
object  that  we  designedly  refrained  from 
mentioning  it.  “ Nectarius  the  Patriarch,  as 
is  related  by  Socrates  and  Soromenes,  sup- 
pressed the  office  of  Penitentiary,  abolished 


Public  Confession  and  Penance . 1 1 7 

confession,  and  permitted  every  one  to  re- 
ceive the  holy  mysteries  according  to  the 
dictates  of  his  conscience,  which  he  would 
certainly  not  have  done,  had  he  believed 
confession  to  be  a Divine  institution.”  In 
answer  we  will  state  the  fact,  which  strength- 
ens in  place  of  weakening  our  arguments  in 
favor  of  confession. 

Novetus,  a deacon  of  the  church  of  Car- 
thage. affected  to  be  indignant  because  they 
admitted  to  Communion  those  who  had  fallen 
away  in  the  persecution  of  Decius,  although 
they  had  since  shown  marks  of  sincere  re- 
pentance. He  taught  that  crimes  so  heinous 
could  not  be  absolved  on  earth,  but  were 
to  be  left  to  the  judgment  of  God.  In  order 
to  arrest  the  progress  of  this  dangerous  her- 
esy, the  Church  thought  it  would  be  well  to 
add  to  the  severity  of  her  discipline.  She 
continued  to  treat  repenting  sinners  with 
great  kindness  and  indulgence,  but  required 
a longer  trial  before  their  reconciliation,  and 
at  the  same  time  subjected  great  criminals 
to  public  and  solemn  penance.  The  bishops, 
moreover,  appointed  for  every  church  a pen- 
itentiary priest,  who  was  to  observe  the 
manners  of  the  people,  receive  accusations 
against  criminals,  confront  them  with  wit- 


1 1 8 History  of  Confession • 

nesses,  summon  them  to  appear  before  their 
tribunal  ; and  these  had  also  to  hear  the 
confessions  of  those  who  were  to  undergo 
public  penance,  to  examine  the  conduct  of 
penitents,  observe  how  they  performed  ca- 
nonical penance,  and  prevent  them  from  re- 
ceiving the  sacraments,  until  they  had  ac- 
complished it  to  its  full  extent. 

It  happened  that  a lady  of  rank  came  to 
the  penitentiary  priest  of  Constantinople, 
and  confessed  to  him  all  the  sins  she  had 
committed  since  her  baptism.  In  order  to 
try  the  sincerity  of  her  repentance,  the  peni- 
tentiary imposed  on  her  many  fasts  and 
prayers,  and  also  enjoined  a public  confes- 
sion of  some  of  her  iniquities.  But  the  lady 
went  beyond  his  directions,  and  accused 
herself  publicly  of  another  grievous  and 
shameful  crime.  This  avowal  caused  much 
sensation  and  scandal  among  the  people, 
whereupon  a priest,  named  Eudemon,  pre- 
vailed upon  Nectarius  to  abolish  the  office 
of  penitentiary  priest,  as  well  as  the  practice 
of  making  public  confession.  Such  being  all 
related  by  Socrates  and  Soromenes,  what 
argument  can  they  deduct  from  it  against 
the  establishment  of  private  auricular  con- 
fession ? 


Public  Confession  and  Penance . 1 1 9 

Nectarius  merely  re-established  matters  as 
they  stood  before  the  persecution  of  Decius 
and  the  schism  of  Novetus.  Bishops  and 
priests  continued  to  hear  confessions,  but 
they  dispensed  with  the  office  of  peniten- 
tiary, established  to  regulate  the  exercise 
of  public  and  solemn  penance.  He  sup- 
pressed what  had  been  an  occasion  of  scan- 
dal to  the  people,  abolishing  the  practice 
of  public  confession,  a practice  which  was 
much  in  use  in  the  days  of  early  Christian 
fervor. 

It  is  so  evident  that  confession  was  not 
abolished  by  Nectarius,  that  St.  John  Chrys- 
ostom, his  immediate  successor,  teaches  that 
without  confession  we  cannot  obtain  remis- 
sion of  our  sins. 

One  of  the  two  historians  whom  we  quoted, 
Soromenes,  who  died  towards  the  middle  of 
the  fifth  century,  sets  down  as  incontestable 
that  confession  is  necessarily  to  be  made  to 
a priest  in  order  to  obtain  forgiveness. 1 An- 
astasiusof  Sinai,  patriarch  of  Constantinople, 
in  the  sixth  century,  requires  of  sinners  that 
they  should  confess  before  receiving  Com- 
munion. Nicephorus,  in  the  seventh  century, 

1 Cum  in  pretenda  venia  peccatorum  necessario  confiteri 
oporteat. — lib.  vii. 


120  History  of  Confession . 

also  represents  confession  as  being  abso- 
lutely necessary.  1 

The  Council  of  Constantinople,  in  the  year 
692,  says  the  same.  Consequently  confes- 
sion was  practised  among  the  Greeks  in  the 
fifth,  sixth,  and  seventh  centuries.  If  there 
are  any  who  say  that  it  had  been  abolished, 
will  they  tell  us  by  whom  it  was  re-es- 
tablished ? If  the  name  of  such  a man  cannot 
be  given,  they  should  cease  to  advance  the 
assertion  that  confession  was  ever  abolished. 

We  have  asserted  that  the  act  of  Necta- 
rius  strengthens  our  argument  in  favor 
of  confession.  For,  either  the  penitentiary 
priest  did,  or  he  did  not  hear  sacramental 
confession.  If  he  did  not,  we  must  infer 
that  Nectarius  did  not  abolish  it  when  he 
abolished  that  office  ; but  if  the  penitentiary 
used  to  hear  sacramental  confession,  confes- 
sion, therefore,  was  practised  in  the  Church 
eight  hundred  years  before  Innocent  III. 
and  the  Fourth  Council  of  Lateran. 

By  stating  that  Nectarius,  after  suppress- 
ing the  office  of  penitentiary,  declared  that 
henceforth  any  one  might  approach  the 
sacraments  according  to  the  dictates  of  his 

1 Nicephorus , apud  Theodosium,  de  potestate  ligandi  et 
solvendi. 


Public  Confession  and  Penance . 1 2 1 

conscience,  the  two  historians  did  not  inti- 
mate that  they  might  do  so  without  private 
confession;  they  simply  stated  that  penitents 
were  dispensed  from  applying  to  the  tribu- 
nal of  public  penance.  Each  one  was  to  ex- 
amine the  state  of  his  conscience  ; those  who 
found  themselves  free  from  grievous  sin 
were  at  liberty  to  receive  Communion  with- 
out fear  of  interference  from  the  penitentiary; 
and  those  who  had  sinned  grievously  might 
address  themselves  to  any  confessor  they 
were  pleased  to  choose.  This  has  ever  since 
been  the  practice  of  the  Catholic  Church.  So 
much  about  the  act  of  Nectarius,  which  is  no 
argument  against  the  necessity  of  confession. 

St.  Leo,  in  the  fifth  century,  began  to 
follow  in  the  Latin  Church  the  discipline 
established  by  Nectarius  at  Constantinople. 
“ It  suffices/'  says  he,  “ to  disclose  to  priests, 
in  secret  confession,  the  sins  which  we  know 
to  have  committed.1 

We  should  observe,  moreover,  that  private 
confession  was  always  made  before  public 
confession.  This  public  confession  was  al- 
ways regulated  by  the  former,  which  is  named 
by  Tertullian,  the  counsellor  of  satisfaction.2 

1 Epist.  136. 

2 Lib.  iv.  de  pœnit. 


122  History  of  Confession . 

In  evidence  of  my  assertion,  I could  quote  a 
great  many  positive  cotemporaneous  testi- 
monies. The  following  ones  of  Origenes  and 
St.  Augustine,  will,  I hope,  be  found  satis- 
factory. Origenes  addresses  this  language 
to  sinners:  “The  point  of  importance  is 
rightly  to  choose  the  person  to  whom  you 
will  disclose  your  sin.  Be  sure  to  know  the 
doctor  to  whom  you  are  to  expose  the  cause 
of  your  spiritual  languor.  If  he  decide  that 
your  disease  should  be  exposed  before  the 
assembly,  for  its  edification  and  the  speedier 
curing  of  your  soul,  fail  not  to  obey  the  di- 
rection of  your  experienced  and  learned 
counsellor/’  St.  Augustine  speaks  in  the 
following  manner:  “ Let  him  (the  sinner)  go  to 
the  pontiff,  for  to  him  the  ministry  of  the  keys 
has  been  confided  ; let  him  accept  at  his  hands 
the  proper  mode  of  making  satisfaction;  let 
him  perform  all  which  is  required  to  come  to 
salvation  and  to  serve  as  an  example  to  others; 
if  his  sin  was  very  grievous,  and  caused 
much  scandal,  if  the  pontiff  think  it  expedient 
for  public  edification  that  the  crime  should 
be  known,  not  to  a few  persons,  but  to  all  the 
people,  let  him  not  refuse  to  make  public 
confession.”  1 The  penitent  sinner  went  first 

1 St.  Aug.  Serm.  351. 


Public  Confession  and  Penancè . 123 

to  the  bishop,  or  priest,  and  made  to  him  an 
humble  and  sincere  avowal  of  his  iniquities. 
After  mature  deliberation,  the  confessor  pre- 
scribed public  confession  as  a reparation  of 
scandal,  if  some  of  the  sins  confessed  were 
both  heinous  and  notorious.  Public  confes- 
sion was  also  prescribed  for  secret  faults,  if 
their  revelation  was  deemed  injurious  to  no 
person,  and  beneficial  to  many. 

Hence  the  defamer  who  had  blackened 
the  reputation  of  Narcissus  was  made  to 
disclose  his  false  accusations  ; and  the  fe- 
males corrupted  by  Marcus  were  made  to 
reveal  their  own  sinful  actions,  in  order  to 
expose  the  hypocrite,  and  arrest  the  progress 
of  his  errors  and  shameful  practices.  In  the 
case  of  a haughty,  contemptuous  soul,  a wise 
confessor  would  prescribe  public  confession, 
after  employing  in  vain  other  remedies  of  a 
milder  character,  in  order  to  overcome  his 
unconquerable  pride. 

If  an  open  or  public  confession  was  likely 
to  compromise  the  safety  or  reputation  of  a 
third  person,  a wise  confessor  was  careful 
not  to  prescribe  it,  and  the  Church  had 
strictly  forbidden  such  revelations.  A man, 
for  instance,  guilty  of  theft  or  homicide  was 
subjected  to  a very  long  and  severe  penance, 


i 24  History  of  Confession. 

but  could  not  be  obliged  to  make  public 
avowal  of  a crime  which  ma  le  him  amenable 
to  the  laws  of  justice  ; in  like  manner  a 
woman  guilty  of  adultery,  which  civil  laws 
punished  by  death,  was,  indeed,  compelled 
to  stand  amongst  the  penitents,  yet  in  one 
of  those  degrees  which  might  serve  more 
to  conceal  than  to  give  suspicion  of  her 
crime.  1 

In  this  manner  did  the  Church  show  how 
to  conciliate  the  interests  of  heaven  and 
those  of  earth,  the  safety  and  honor  of  indi- 
viduals as  well  as  their  progress  in  virtue, 
severity  in  her  principles  and  indulgence  in 
their  application.  She  knew  how  to  repair 
the  scandal  without  giving  rise  to  it  ; turned 
the  confession  of  sinners  to  their  spiritual 
advantage,  and  drew  from  every  evil  the 
edification  of  her  children.  Under  that  ad- 
mirable discipline  everything  goes  on  with 
order  and  prosperity. 

Sacramental  confession,  established  by  Our 

1 Our  Fathers  forbid  to  defame  women  guilty  of  adultery, 
whether  they  declared  their  crime  in  confession,  or  that  it  was 
made  known  in  some  other  way,  lest  their  life  might  be  endan- 
gered by  the  conviction  of  their  infidelity  ; they  have  directed 
to  place  them  among  the  Slanders , and  not  to  admit  them  to 
Communion,  until  the  full  expiation  of  their  penance. — St. 
Basil , de  Amphil. 


Public  Confession  and  Penance . i 25 

Saviour,  always  goes  on  foremost  : public 
confession,  established  by  the  Church,  follows 
sometimes,  but  never  precedes  it  ; the  former, 
always  indispensable,  regulates  what  belongs 
to  its  auxiliary.  The  former,  of  divine  insti- 
tution, has  subsisted  from  the  origin,  and 
shall  subsist  forever;  the  second,  of  ecclesi- 
astical origin,  subsisted  for  a few  centuries, 
and  was  permitted  to  go  out  of  use  by  the 
same  authority  which  had  established  it  1 
From  the  above  we  see  how  absurd  it  is 
to  say  that  private  confession  owes  its  origin 
to  public  confession,  since  the  very  reverse 
is  the  truth.  Public  confession  was  made  in 
the  presence  of  the  bishops,  the  priests,  and 
the  people.  This  is  already  shown  by  the 
history  of  Natalius,  mentioned  by  Eusebius 
in  his  “ Ecclesiastical  History,”  who  threw 
himself  down  at  the  feet  of  Zephirin, 2 the 
clergy,  and  the  people,  that  he  might  be 
forgiven.  3 Why  before  the  people  ? that 
they  might  help  him  by  their  prayers,  and 
intercede  for  him  with  the  clergy.  The  same 
appears  as  evidently  from  the  example  of 

1 Amiable  Discussion. 

2 St.  Zephirin,  successor  of  St.  Victor  I.,  elected  Pope  in 
197,  died  in  217. 

3 Eusebius , lib.  v.,  can.  ult. 


1 26  History  of  Confession. 

four  confessors  of  the  faith,  mentioned  by 
the  same  writer,  who  had  been  seduced  by 
Novetus.  “ After  they  had  known  the  frauds, 
perjuries,  and  hypocrisy  of  Novetus,  they 
abandoned  him  and  returned  to  the  Church, 
and  openly  declared  his  deceitful  and  wick- 
ed actions,  in  the  presence  of  many  bishops, 
priests,  and  lay  persons,  their  confession 
being  accompanied  with  many  tears  and 
other  marks  of  sincere  repentance.” 

Tertullian  alludes  to  the  same  practice  of 
public  confession  yet  in  use  in  his  days, 
when  he  says  to  sinners:  “ Have  recourse 
to  the  priests,  kiss  the  knees  of  the  friends  of 
God,  supplicate  the  brethren  to  pray  for  you. 

As  to  penance,  it  was  of  three  kinds,  viz., 
secret,  public,  and  solemn  penance.  Secret 
penance  was  performed  in  private,  as  it  is  in 
our  own  days,  by  order  of  the  confessor. 
To  solemn  penance  were  annexed  certain 
ceremonies  : the  penitent  passed  through 
different  stages,  of  which  mention  will  soon 
be  made.  Public  penance  was  performed 
publicly,  but  without  the  ceremonies  and 
stations  of  solemn  penance.  Hence  solemn 
penance  was  always  public,  but  public  pen- 
ance was  not  always  solemn. 

Nectarius  did  not  abolish  public  and 


Public  Confession  and  Penance,  i 27 

solemn  penance,  when  he  abolished  public 
confession  : but  this  public  penance  became 
much  more  rare,  and  after  some  time,  some 
say  towards  the  end  of  the  fifth  century,  it 
disappeared  entirely  in  the  East.  In  the 
West  it  was  practised  until  the  end  of  the 
seventh  century. 

Solemn  penance  was  divided  into  four 
classes,  or  stations.  There  were  the  Weepers , 
the  Hearers , the  Prostrate , and  the  Standers . 
“ In  the  beginning/'  says  Fleury,  in  his  “ Ec- 
clesiastical History,"  “the  churches  were 
composed  of  a portico,  through  which  there 
was  an  entrance  into  a square  court,  sur- 
rounded by  pillars,  like  a monastic  cloister  ; 
in  the  middle  of  the  court  there  was-  a 
fountain.  ...  at  the  extremity  there  was  a 
double  porch,  from  which  there  were  three 
doors  into  the  church.  Within  the  church, 
at  the  entrance,  was  the  baptistery,  and  at 
its  extremity  was  the  sacristy,  which  was 
called  the  secretary  and  also  the  treasury . 
Along  the  church  there  were  little  cells 
for  those  who  wished  to  pray  apart  from  the 
people,  as  there  are  at  present  chapels  in 
our  churches. 

“ The  church  was  divided  by  two  rows  of 
columns  ? towards  its  extremity  to  the  East 


i 28  History  of  Confession . 

was  the  altar,  behind  which  was  the  presby- 
tery, where  the  priests  recited  the  office, 
along  with  the  bishop,  who  sat  at  the  end  of 
the  church  opposite  the  door.  Before  the 
altar  there  was  a balustrade  and  chancel. 
In  the  middle  of  the  church  stood  the  pulpit, 
to  which  there  was  an  ascent  on  two  sides, 
for  it  was  used  for  the  public  lessons  ; there 
was  likewise  a pulpit  for  the  gospel,  and 
another  for  the  epistle/' 

The  first  station  was  that  of  th Weepers. 
They  remained  in  the  atrium,  or  portico, 
dressed  in  mourning,  their  head  covered 
with  ashes,  prostrate  on  the  ground  and  beg- 
ging with  tears  of  those  who  went  into  the 
church  to  intercede  for  them. 

The  second  station  was  that  of  the  Hearers . 
They  stood  in  the  narthex,  or  ante-nave; 
they  might  listen  to  the  reading  of  the  Scrip- 
tures and  the  singing  of  psalms,  yet  they 
might  not  be  present  at  the  holy  sacrifice,  and 
they  had  to  retire  when  the  Mass  of  the  Cat- 
echumens commenced. 

The  third  station  was  that  of  the  Prostrate. 
Their  place  was  at  the  entrance  of  the  nave. 
They  might  be  present  during  the  reading 
of  the  epistle  and  gospel,  and  during  the 
instructions  : and  also  assist  at  the  first  part 


Public  Confession  and  Penance . 129 

of  the  Mass,  called  the  Mass  of  the  Catechu- 
mens, but  they  were  sent  out  of  the  church 
when  the  Mass  of  the  faithful  was  about  to 
commence. 

The  fourth  and  last  station  was  that  of  the 
Standers . Their  place  was  in  the  nave,  yet 
separate  from  that  of  the  faithful,  and  they 
might  assist  at  the  holy  sacrifice  ; yet  they 
could  not  receive  Communion  nor  offer  their 
gifts  at  the  altar,  neither  were  their  names 
recited,  as  were  the  names  of  the  communi- 
cants. 

They  remained  in  those  stations  a longer 
or  shorter  time,  according  to  the  enormity  of 
the  crimes  committed  ; yet  all  those  who  un- 
derwent public  penance  did  not  pass  through 
all  those  degrees  ; it  was  only  done  in  case 
of  enormous  or  scandalous  crimes.  The 
Church  sometimes  would  condemn  sinners 
to  the  penance  of  the  fourth  station,  and 
dispensed  with  the  other  more  rigorous  de- 
grees. 

All  mortal  sins,  whether  public  or  not, 
were  not  punished  by  solemn  penance,  but 
only  such  crimes  as  idolatry,  homicide,  and 
adultery. 1 

Solemn  penance  was  granted  no  oftener 

1 Billuart . 


1 30  History  of  Confession . 

than  once  ; they  were  not  permitted  to  repeat 
its  exercises,  if,  after  performing  it,  they  fell 
into  the  same  crimes,  or  others  more  heinous. 
The  Church  was  afraid  to  disparage  that 
excellent  institution  by  granting  twice  sol- 
emn penance  to  relapsing  sinners.  Their 
salvation,  however,  was  not  despaired  of, 
and  they  were  condemned  to  private  pen- 
ances for  the  remainder  of  their  lives.  They 
were  deprived  also  of  Communion,  except  at 
the  moment  of  death.  Diverse  impositions 
of  hands  were  used  in  solemn  penance.  The 
first  was  performed  by  the  bishop  in  admit- 
ting sinners  to  this  kind  of  penance.  At  the 
beginning  of  Lent  penitents  presented  them- 
selves at  the  door  of  the  church,  covered 
with  sackcloth,  barefooted,  with  downcast 
eyes  and  disheveled  hair;  after  they  had 
entered  the  church,  the  bishop  with  all  the 
clergy  recited  over  them  the  seven  peniten- 
tial psalms.  He  laid  hands  on  them,  sprin- 
kled them  with  holy  water,  spread  ashes 
upon  their  head,  dressed  them  in  hair  cloth, 
and  told  them  he  would  now  chase  them  out 
of  the  church,  as  almighty  God  sent  Adam 
out  of  Paradise.  The  bishop  after  this 
admonition  put  them  actually  out  of  the 
church,  the  clergy  singing  in  the  mean- 


Public  Confession  and  Penance.  13 1 

time,  “ In  the  sweat  of  thy  face  shalt  thou 
eat  bread,  till  thou  return  to  the  earth,  out 
of  which  thou  wast  taken  ; for  dust  thou 
art,  and  into  dust  thou  shalt  return.”1  The 
second  kind  of  imposition  of  hands,  which 
was  often  repeated,  was  performed  on  the 
Prostrate.  The  third  kind  was  practised 
when  the  Prostrate  passed  to  the  station  of 
the  Standers.  The  fourth,  when  the  peni- 
tents were  admitted  to  full  reconciliation 
and  participation  of  the  holy  Eucharist. 
This  was  done  in  the  following  order,  on 
Maundy-Thursday,  according  to  the  ancient 
Roman  ritual.  The  bishop  goes  and  sits 
down  at  the  entrance  of  the  church  ; the 
penitents  with  the  archdeacon  wait  for  him 
at  a certain  distance  in  the  portico.  Before 
presenting  them  to  the  prelate  this  officer 
addresses  him,  and  represents  to  him  that 
the  time  of  propitiation  has  come.  The 
bishop  begins  the  antiphon  Venite , come,  and 
the  archdeacon,  in  behalf  of  the  penitents, 
says,  “ let  us  bend  down  our  knees  ; ” the 
penitents  genuflect,  and  the  archdeacon  sings, 
Levate,  arise.  The  same  thing  is  performed 
a second  time,  and  the  penitents  place  them- 

1 The  Pontifical  contains  a ceremony  very  much  like  the  one 
described  here  by  Guillois. 


1 3 2 History  of  Confession. 

selves  in  the  middle  of  the  portico.  Lastly, 
the  bishop  having  said  three  times  in  succes- 
sion, “ come/’  and  the  penitents  having  again 
bent  down  their  knees,  they  prostrate  them- 
selves before  the  bishop’s  feet,  and  remain 
there  thus  prostrated  until  he  rises  up  from 
his  seat.  The  clergy  continue  the  antiphon, 
“ Come,  sons,  listen  to  me,  I will  teach  you 
the  fear  of  God,”  followed  by  the  psalm,  “ I 
shall  bless  the  Lord  at  all  times.”  During 
the  singing  of  this  psalm,  the  priests,  taking 
the  penitents  by  the  hand,  present  them  to 
the  archdeacon,  and  he  presents  them  to  the 
bishop,  who  introduces  them  into  the  church. 
Here  they  stretch  themselves  prostrate  on 
the  pavement  ; the  bishop  says  the  antiphon, 
“ Create  within  me  a new  heart,”  with  the 
50th  psalm,  “ Have  mercy  on  me,  O God,” 
the  chanters  sing  the  Litany  of  the  Saints, 
and  as  soon  as  it  is  ended  the  bishop  pro- 
nounces on  the  penitents  the  words  of  abso- 
lution ; he  afterwards  sprinkles  them  with 
holy  water,  incenses  them,  and  says,  “ Arise, 
you  who  slumber,  and  the  Lord  will  enlighten 
you.”  They  rise  up,  and  with  this  ends  the 
ceremony. 

After  a reconciliation  of  this  kind,  peni- 
tents might  not  only  assist  at  Mass,  but  they 


Public  Confession  and  Penance.  133 

might  also  participate  therein  by  receiving 
the  Body  and  Blood  of  Our  Lord  Jesus 
Christ. 

It  follows  from  the  above  that  there  were 
two  sorts  of  reconciliation,  the  one  imper- 
fect, by  which  the  Prostrate  passed  among  the 
St  an  de  rs  ; the  other  one  perfect,  by  which  the 
Standers  were  admitted  to  holy  Communion 
like  the  rest  of  the  faithful.  The  ceremony  of 
imperfect  reconciliation  might  be  performed 
in  the  church  by  simple  priests  authorized 
by  the  bishop,  or  it  might  be  done  out  of 
the  church,  without  the  bishop's  consent,  in 
case  of  necessity.  Ordinary  priests  never 
granted  perfect  reconciliation  except  in  case 
of  death  and  with  the  consent  of  the  bishop. 
Simple  deacons  might  also,  in  the  same  case 
and  with  the  bishop’s  permission,  grant 
the  same  reconciliation  to  penitents,  from 
whence  it  follows  that  it  was  not  sacra- 
mental absolution.  This  exterior  reconcilia- 
tion supposed  that  absolution  had  been 
granted,  as  it  is  granted  in  our  days,  by  the 
confessor  to  all  the  sinners  whom  they  find 
well  disposed  and  ready  to  fulfil  such  pen- 
ance as  they  think  well  to  impose  on  them. 

The  discipline  of  the  Church  concerning 
penance  is,  nowadays,  very  different  from 


1 34  History  of  Confession . 

what  it  was  in  the  early  ages.  Does  sin  offer 
to  God  a lesser  outrage,  or  does  divine  jus- 
tice relax  its  claims  to  take  revenge?  TJn- 
doubtedly  not,  but  the  Church,  guided  by 
the  Holy  Ghost,  has  thought  it  advisable  to 
use  less  severity  towards  her  children,  fear- 
ing lest  she  might  induce  them  to  lose 
courage  ; moreover,  in  opening  to  them  the 
treasure  of  indulgences,  she  offers  them  a 
supplement  to  the  shortness  of  their  penance, 
and  a means  to  satisfy  the  justice  of  Almigh- 
ty God. 


CHAPTER  VIII. 

Testimonies  of  Protestants  in  Favor  of 
Confession. 

Acknowledgment  of  Gibbon.  Leibnitz  and  Lord  Fitz- 
william.  Louis  Bayle.  James  I.  of  England.  Luther 
not  opposed  to  Confession.  The  Confession  of  Augs- 
burg. The  abolition  of  Confession  caused  innumerable 
crimes.  Remarkable  passage  in  the  Swedish  Liturgy. 
The  Lutherans  of  Nuremberg  request  Charles  V.  to  re- 
establish by  an  edict  the  usage  of  Confession.  The 
Protestants  of  Strassburg  express  the  same  desire.  The 
Church  of  England  has  preserved  the  use  of  Confession. 
Doctor  Pusey.  Jules  Ernest  Naville.  Conduct  of  some 
French  Lutheran  ministers  with  regard  to  penance. 

8|he  texts  of  the  Fathers  and  Councils 
J which  we  have  quoted  are  so  clear 
and  positive,  that  Gibbon,  Protes- 
tant though  he  is,  cannot  refrain  from  testi- 
fying to  the  truth;  for  he  speaks  as  follows 
in  his  “ Decline  and  Fall  of  the  Roman 
Empire “The  scholar  cannot  resist  the 
weight  of  historical  evidence,  which  estab- 
lishes the  fact  that  confession  was  one  of  the 


135 


1 36  History  of  Confession . 

principal  points  of  the  faith  of  the  Papal 
Church,  during  all  the  period  of  the  four  first 
centuries.” 

Louis  Bayle,  bishop  of  Bangor,  chaplain 
to  James  L,  and  a celebrated  preacher  (he 
died  in  1632),  is  the  author  of  a “ Practical 
Piety,”  reprinted  for  the  fifty-ninth  time  in 
1734. — In  this  work  we  find  the  following 
passage:  “ Remember  to  send,  if  possible,  for 
some  holy  and  religious  minister,  not  only 
that  he  may  pray  for  you  at  the  moment  of 
death,  for  God  in  this  case  has  promised  to 
listen  to  the  prayers  of  the  Pastors  and 
Elders  of  the  Church  ; but  also  that,  upon  an 
unfeigned  Confession  and  Repentance,  he 
may  promise  to  you  Absolution  of  your  sins. 
For,  as  God  called  him  to  baptize  you,  so  he 
gave  him  also  the  Vocation,  Power,  and 
Authority,  provided  you  repent,  to  absolve 
you  of  your  sins  : ‘ to  thee  I will  give  the 
keys  ol  the  kingdom  of  heaven,  and  whatso- 
ever thou  shalt  bind  upon  Earth  shall  be 
bound  in  Heaven  ; ’ and  again,  I say  to  you, 
— ‘ whatsoever  you  shall  loose  upon  Earth, 
shall  be  loosed  in  Heaven.’  ” James  I.,  king 
of  England,  has  left  among  other  works 
“ Meditations  on  the  Lord’s  Prayer,”  in  which 
we  read  as  follows  : “ As  for  me,  I approve 


Protestants  in  Favor  of  Confession . 1 3 7 

even  private  Confession  made  to  a Clergy- 
man, and  I wish  from  my  heart  it  were  more 
in  use  amongst  us  than  it  is,  it  being  an  ex- 
cellent practice,  particularly  to  prepare  men 
worthily  to  receive  the  Sacrament.” 

“ From  the  end  of  the  third  century,”  says 
the  Protestant  Doctor  Wegscheider,  “ they 
find  in  the  Western  Church  traces  of  private 
or  auricular  confession,  joined  to  the  absolu- 
tion of  sins. 1 

A great  number  of  other  celebrated  Prot- 
estants have  also  pronounced  themselves  in 
favor  of  confession. 

“ Almighty  God,”  says  Leibnitz,  “ bestowed 
upon  His  Church  a great  blessing  by  confer- 
ring upon  it  the  power  of  forgiving  and  retain- 
ing sins.  This  power  is  exercised  through 
the  priests,  whose  ministry  no  one  can  de- 
spise without  sin.  . . The  remission  granted, 
either  in  baptism  or  confession,  is  equally 
gratuitous,  equally  founded  upon  faith  in 
Christ.  Penance  is  in  both  necessary  for  the 
adult,  with  this  difference,  that  in  baptism, 
apart  from  the  rite  of  the  ablution,  God 
has  left  no  particular  prescription  ; whilst  in 
the  sacrament  of  penance,  to  him  who  will 

1 WegscheideVy  Institutiones  Theologicæ  Christianæ  Dog- 
maticæ. 


1 3 8 History  of  Con f ess  ion. 

be  cleansed,  it  is  commanded  to  show  him- 
self to  the  priest,  to  confess  his  sins,  and 
undergo,  according  to  his  judgment,  punish- 
ment, which  may  be  to  him  a warning  for  the 
future  ; and  as  the  priests  were  by  Him  estab- 
lished physicians  of  souls,  He  wills  that  the 
sick  should  discover  to  them  their  maladies, 
and  make  known  the  secrets  of  their  con- 
sciences. Hence  they  relate  that  Theodosius, 
being  penitent,  rightly  said  to  St.  Ambro- 
sius:  ‘To  you  it  belongs  to  show  out  and 
prepare  the  remedy  ; to  me  it  belongs  to  take 
it/  . . . Those  remedies  are  the  injunctions  of 
the  priest  to  the  penitent,  that  he  may  become 
sensible  of  the  sin  already  committed,  and 
avoid  it  for  the  time  to  come.  They  are 
named  satisfaction,  because  this  obedience  of 
the  penitent  is  agreeable  to  God,  and  di- 
minishes or  entirely  remits  the  temporal  pun- 
ishment, which  otherwise  God  would  require 
of  us.  It  cannot  be  denied  that  this  institu- 
tion is  worthy  in  all  respects  of  the  Divine 
Wisdom.  Assuredly,  there  is  nothing  in  the 
Christian  religion  so  noble,  so  beautiful.  . . 
The  Chinese  and  Japanese  themselves  ad- 
mired it  exceedingly.  Indeed,  the  obligation 
of  confessing  prevents  many  persons  from 
sinning,  those  especially  who  are  not  yet 


Protestants  in  Favor  of  Confession . 139 

hardened  ; it  gives  great  consolation  to  those 
who  have  committed  transgressions.  I look 
upon  a pious,  earnest,  and  discreet  confes- 
sor as  a great  instrument  in  the  hands  of 
God  for  the  salvation  of  souls  ; for  his  coun- 
sels serve,  to  direct  our  affections,  to  en- 
lighten us  as  to  our  faults,  to  help  us  to 
avoid  the  occasions  of  sin,  to  dissipate  doubts, 
to  raise  the  down-cast  spirits  ; in  short,  to 
remove  or  mitigate  all  diseases  of  the  soul  ; 
and  if  we  can  hardly  find  anything  on  earth 
more  excellent  than  a faithful  friend,  what 
happiness  to  find  one  who  shall  be  bound 
by  the  inviolable  religion  of  a divine  sacra- 
ment to  preserve  the  faith  and  succor  souls.,,  1 

Lord  Fitzwilliam,  in  his  “ Letters  to  Atti- 
cus,  ” after  explaining  the  Catholic  doctrine 
about  Communion  and  confession,  which 
should  precede  it,  continues  in  this  wise: 
“ What  security,  what  pledges  are  not  here 
required  of  each  individual  for  the  fulfilling 
of  his  social  duties,  for  the  exercise  of  all  vir- 
tues, integrity,  benevolence,  charity,  mercy! 
Where  else  can  we  find  others  as  great  ? 
Here  conscience  is  regulated  before  the  tri- 
bunal of  God  alone,  not  by  that  of  the  world. 

1 Leibnitz , Systema  Theologicum , translated  by  Mollevanlt, 
p.  269. 


1 40  History  of  Confession . 

Here  the  guilty  is  himself  his  accuser,  and 
not  his  judge,  and  whilst  the  Christian  of  an- 
other communion  examines  himself  lightly, 
pronounces  in  his  own  cause,  and  indulgently 
absolves  himself,  the  Catholic  Christian  is 
strictly  examined  by  another,  expects  his 
verdict  from  heaven,  and  longs  after  that 
consoling  absolution  which  is  granted,  re- 
fused, or  deferred  to  him  in  the  name  of  the 
Almighty.  What  admirable  mode  to  estab- 
lish among  men  mutual  confidence,  perfect 
harmony  in  the  discharge  of  their  functions  ! 1 

Luther  himself  was  far  from  being  an 
enemy  to  confession.  “ I would  rather  bear 
the  tyranny  of  the  Pope  than  consent  to  the 
abolition  of  confession.”  The  above  quotation 
is  taken  from  one  of  his  works  ; and  in  his 
“ Small  Catechism,”  published  shortly  before 
his  death,  we  read  the  following  passage: 
“ Before  God,  one  ought  to  acknowledge 
himself  guilty  of  all  his  sins,  nay,  of  those 
which  he  knows  not;  yet  we  have  to  declare 
to  the  confessor  only  the  sins  which  we  know, 
and  which  we  feel  in  our  hearts.  Which  are 
those  sins  ? Examine  your  condition,  your 
state  of  life,  upon  the  Ten  Commandments; 
that  is,  if  you  are  a father,  mother,  son, 

1 Letters  to  Atticus,  p.  no. 


Protestants  in  Favor  of  Confession.  1 4 1 

daughter,  master,  mistress,  servant,  see  if  you 
were  disobedient,  unfaithful,  slothful;  if  you 
offended  any  one  in  words  or  deeds  ; if  you 
were  guilty  of  theft,  negligence  ; if  you  caused 
any  damage.”  Such  passages  show  to  evi- 
dence that  in  Protestantism,  such  as  Luther 
had  made  it,  auricular  confession  was  used, 
and  that  he  had  intended  that  it  should  be 
preserved.  It  is  even  certain  that  confession 
was  preserved  some  time  among  his  disciples, 
for  in  the  “ Confession  of  Augsburg, ” 1 com- 
posed by  the  Lutherans  to  inform  the  em- 
peror of  what  they  had  retained  of  the 
Church  of  Rome,  we  read  as  follows:  “ Our 
churches  teach  concerning  confession,  that 
the  use  of  private  absolution  should  be  main- 
tained in  the  churches.  . . .Confession  is  not 
to  be  abolished  in  our  churches,  for  we  are 
accustomed  to  give  the  body  of  Our  Lord  to 
none  except  to  those  who  examine  them- 
selves carefully  and  receive  absolution.”  In 
this  matter,  as  in  many  others,  they  went 
much  further  than  Luther  did. — The  practice 
of  confession  was  abolished  : what  was  the 
consequence?  Crimes  without  number,  dis- 
orders hitherto  unknown.  We  read  as  fol- 
lows in  the  Swedish  Liturgy,  which  was  yet 

1 Conf.  Aug.  c xi. 


1 4 2 History  of  Confession . 

in  use  at  the  end  of  the  sixteenth  century. 
“ Immediately  after  the  unwarranted  relax- 
ation of  the  ordinary  rules  about  auricular 
confession,  fasts,  celebration  of  feasts  . . . 
there  followed  such  a fearful  licentiousness, 
that  every  one  now  thinks  he  has  a right  to 
gratify  his  passions,  and  not  to  listen  to  any 
advice. — When  you  exhort  them  to  confess, 
in  order  to  ascertain  the  sincerity  of  their 
conversion,  to  which  alone  absolution  is  to 
be  granted,  they  say  aloud  that  no  one  ought 
to  be  restrained. — When  you  advise  them 
to  fast,  they  give  themselves  up  to  excesses 
of  gluttony.  In  a word,  the  horses,  as  the 
proverb  has  it,  run  away  with  the  driver, 
and  the  reins  no  longer  guide  the  chariot.”  1 

The  Lutherans  of  Nuremberg  were  so 
frightened  at  the  multiplication  of  crimes, 
which  almost  immediately  followed  the  abo- 
lition of  auricular  confession,  that  they  sent 
an  embassy  to  Charles  V.,  requesting  that 
he  might  restore  among  them,  by  an  edict, 
the  use  of  confession.  The  ministers  of 
Strassburg  expressed  the  same  desire,  in  a 
memorial  presented  in  1670  to  the  magistrate. 
Those  requests  were  treated  as  they  de- 
served : no  attention  was  paid  to  them.  A 

1 Abbé  Gerbct,  Dogme  Générateur. 


Protestants  in  Favor  of  Confession.  143 

king  or  a magistrate  may  have  power 
enough  to  force  men  to  bend  their  knee  to 
the  ground  ; they  cannot  force  them  to  open 
their  consciences. 1 

In  our  days  Protestants  have  not  entirely 
given  up  the  practice  of  confession,  as  is  seen 
by  the  following  from  the  “ Book  of  Common 
Prayer,”  under  the  heading  of  the  The  Visit- 
ation of  the  Sick  : “ Here  shall  the  sick  per- 
son be  moved  to  make  a special  confession 
of  his  sins,  if  he  feel  his  conscience  troubled 
with  any  weighty  matter.  After  which  con- 
fession, the  priest  shall  absolve  him,  if  he 
humbly  and  heartily  desire  it,  after  this  sort: 
'Our  Lord  Jesus,  who  has  left  power  to 
His  Church  to  absolve  all  sinners  who  truly 
repent  and  believe  in  Him,  of  His  great 
mercy,  forgive  thee  thine  offences;  and  by 
His  authority,  committed  to  me,  I absolve 
thee  from  all  thy  sins,  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  Amen/  ” 

No  less  remarkable  is  the  following  pas- 
sage, which  we  copy  from  the  same  book. 
“ And  because  it  is  requisite  that  no  one 
should  come  to  the  holy  Communion,  but 
with  a full  trust  in  God’s  mercy,  and  with  a 

1 Amicable  Discussion. 


144  History  of  Confession. 

quiet  conscience  ; therefore,  if  there  be  any 
of  you  who  by  this  means  cannot  quiet  his 
own  conscience  herein,  but  requireth  further 
comfort  or  counsel,  let  him  come  to  me,  or 
to  some  other  discreet  and  learned  minister 
of  God’s  Word,  and  open  his  grief;  that,  by 
the  ministry  of  God’s  Holy  Word,  he  may  re- 
ceive the  benefit  of  absolution,  together  with 
ghostly  counsel  and  advice,  to  the  quieting 
of  his  conscience,  and  avoiding  of  all  scruple 
and  doubtfulness.”  1 

The  celebrated  Doctor  Pusey,  of  Oxford, 
ends  in  the  following  words  a confidential 
letter  to  one  of  his  friends:  “ As  to  yourself, 
as  you  ask  my  advice,  I will  say  that  the 
first  thing  to  do  is  to  prepare,  by  imploring 
the  assistance  of  God,  to  make  a general  con- 
fession. If  you  know  of  no  one  to  hear  you, 
I am  sure  that  Rev.  — will.  You  may  tell 
him  that  I recommend  you  to  him  ; he  would 
be  an  excellent  counsellor  as  to  a rule  of 
life.  . . . Beg  almighty  God  to  enlighten  you, 
to  make  you  known  to  yourself.  You  will 
next  divide  your  life  into  different  periods 
(or  times)  and  examine  yourself  for  each  of 
them  upon  the  ten  Commandments,  the  seven 
deadly  sins,  in  thoughts,  words,  and  actions, 

1 Order  ot  Holy  Communion. 


Protestants  in  Favor  of  Confession . 145 

...  in  omissions,  remembering  whatever  mem- 
ory can  bring  back,  the  scenes,  places,  com- 
panions, incidents  of  your  life,  the  persons 
towards  whom  you  had  duties  to  fulfil  . . . 
etc.;  but  above  all,  as  I said,  pray  God  to  en- 
lighten the  most  secret  recesses  of  your  con- 
science. You  should  also  try  to  ascertain 
the  number  of  each  sin,  tell  whether  the 
habit  was  unfortunately  one  of  long  duration, 
so  as  to  lay  before  God,  as  much  as  you  can, 
whatever  you  will  know  of  yourself,  be- 
seeching Him  to  cleanse  you  of  the  sins  of 
which  you  are  ignorant.  Afterwards  receive 
absolution  as  the  sentence  of  forgiveness/’ 1 
In  the  month  of  June,  1839,  a young 
Calvinist  of  Geneva,  Jules  Ernest  Naville, 
defended  a public  thesis,  in  which  he  evinced 
a remarkable  appreciation  of  the  doctrines 
of  the  Catholic  Church.  “ It  strikes  me,” 
says  he,  “ that  we  need  only  stop  to  think 
to  understand  how  much  the  Church  of 
Rome,  with  her  Divine  authority  and  the 
graces  of  which  she  disposes,  supports  us 
in  the  deepest  wants  of  our  souls.  Who 
has  not  sometimes,  in  the  midst  of  the 
dry  passionate  discussions  which  disfigure 
the  religion  of  Christ,  and  being  tossed  to 

1 This  letter  was  published  in  the  Univers , Nov.  25,  1845. 


1 46  History  of  Confession . 

and  fro  by  the  winds  of  uncertainty  and 
error,  desired  to  find  a tranquil  harbor  in 
an  authority  which  could  say  to  him,  here 
is  truth  ! Who  has  not  looked  with  envy  at 
the  tribunal  of  penance  ? Who  has  not 
wished,  in  the  bitterness  of  remorse,  in  the 
uncertainty  of  pardon,  to  hear  a voice  which 
could  say  with  the  power  of  Christ — ‘ go  in 
peace,  thy  sins  are  forgiven  thee  ! ’ Blessed  is 
the  man  who  never  felt  such  impressions  ! 
Blessed  is  the  pure  soul  who  ever  preserves 
such  a lively  sentiment  of  the  presence  of 
God,  and  a confidence  so  entire  in  the  prom- 
ises of  the  Saviour,  as  never  to  have  felt 
the  need  of  meeting  on  this  earth  some  in- 
fallible organ  of  the  will  of  heaven.  As  to 
me  (I  know  not  if  I think  so  alone),  did  I 
think  that  I could  find  that  supernatural 
power  which  the  Church  claims  for  herself, 
that  power  which  is  the  strong,  unfailing 
source  of  reconciliation,  restitution,  effica- 
cious repentance,  things  which  God  loves 
most  next  to  innocence  ; standing  near  the 
cradle  of  man,  whom  it  blesses,  standing  near 
his  death  bed  and  saying  to  him,  amidst  mov- 
ing exhortations  and  the  most  tender  fare- 
wells : ‘ Depart  ; ’ did  I think  I could  find  such 
power  on  earth,  there  are  many  times  when 


Protestants  in  Favor  of  Confession . 147 

I would  cheerfully  go,  and  deposit  at  its  feet 
that  liberty  of  examination,  which  sometimes 
presents  itself  to  our  minds  in  the  shape 
more  of  a burden  than  a privilege/’ 

The  thesis  of  which  the  above  is  an  ex- 
tract was  fiercely  attacked,  but  the  young 
candidate  defended  it  with  great  calm,  and 
with  arguments  so  close  and  logical,  that 
they  completely  routed  all  that  was  brought 
to  bear  against  them.  The  admiration  of 
the  hearers  rose  to  such  a degree  that  they 
could  not  restrain  marks  of  applause,  to 
the  great  scandal  of  the  professor  who  ar- 
gued against  Jules  Ernest  Naville. 

In  the  Ritual  of  the  Danish  and  Norwe- 
gian Churches  an  article  treats  of  private 
auricular  confession.  We  see  there  that  the 
penitent,  after  having  declared  his  sins , pros- 
trates himself  at  the  feet  of  the  minister,  who 
absolves  him,  by  virtue  of  the  power  which 
God  granted  him  of  remitting  sins.1 

Finally  I might  name,  says  M.  Grégoire, 
a certain  French  Lutheran  minister,  who  at 
this  very  day  requires  confession  of  his  par- 
ishoners,  because  he  thinks  it  necessary.  In 
the  year  1800,  Doctor  Gottlieb  Merkel,  su- 
perintendent of  Chemnitz,  published  a small 

1 Rituale  Ecclesiarum  Daniæ  et  Norwegiæ,  in  12,  p.  145. 


148  H is  tor  y of  Confession . 

book  in  German,  the  object  of  which  is  to 
demonstrate  the  necessity  of  confession. 1 

On  Sunday,  Feb.  24,  1839,  a young  Protes- 
tant minister  received  the  imposition  of 
hands  at  Montauban,  in  the  church  named  le 
temple  des  Cannes . Amongst  the  questions 
put  to  him  before  the  imposition  of  hands  we 
find  the  following  : “ Do  you  promise  to 

keep  secret  the  confessions  you  will  hear  as 
matters  of  conscience  ? R.  I promise  it. 

From  all  that  we  have  said,  the  candid  read- 
er may  draw  the  inference  expressed  as  fol- 
lows by  the  Abbé  Gerbet,  that 4 Protestantism 
has  a double  being,  as  each  individual  has. 
The  one  declaims  against  confession;  you 
will  easily  know  it  by  its  angry,  hateful  tone. 
The  other  respects  this  wholesome  institu- 
tion ; and  the  homage  which  it  renders  it, 
calm  as  reason  itself,  bears  sometimes  the  im- 
press of  secret  sadness  and  regret,  which 
give  a singular  force  to  this  cry  of  their  con- 
science.  2 

1 Grégoire , Histoire  des  Confesseurs  des  Rois,  p.  145. 

2 Considérations  sur  le  Dogme  générateur. 


CHAPTER  IX. 

About  the  Use  of  Confession. 


What  is  the  use  of  Confession  ? Answer.  Confession  recon- 
ciles the  sinner  with  God  and  with  himself.  The  happiness 
it  confers.  The  cavalry  officer  and  Father  Brydaine. 
Confession  prevents  despair  from  entering  the  soul  of  the 
guilty.  It  hinders  a multitude  of  crimes  and  scandals. 
Restitution  effected  by  confession.  Incident  related  by 
Madame  de  Genlis.  Confession  consoles  the  dying  sinner. 
Confession  of  Marie  Antoinette. 


pf  F WHAT  USE  IS  CONFESSION?  Has  it  not 
been  demonstrated  that  Jesus  Christ 


was  Himself  the  author  of  it  ? Now  He 
is  the  Eternal  Wisdom,  how  then  could  He 
act  without  motive,  end,  or  aim  ? Would  He 
impose  upon  mankind  a practice  which  should 
have  no  beneficial  results  ? Is  it  not  rashness, 
nay,  more,  blasphemy,  to  say  or  even  think 
such  a thing?  Jesus  Christ  instituted  confes- 
sion, and  confession  useless!  The  very  enun- 
ciation of  such  a proposition  is  its  own  com- 
plete and  decisive  refutation. 

What  is  the  use  of  Confession?  It  recon- 


1 50  History  of  Confession . 

ciles  the  sinner  with  God.  The  words  of 
Jesus  Christ  are  clear  and  precise.  Sins,  He 
says  to  His  ministers,  are  remitted  to  those 
to  whom  you  shall  remit  them.  Sin  had  raised 
a wall  of  eternal  separation  between  God 
and  the  sinner;  confession  destroys  it,  and 
however  numerous,  or  of  whatsoever  nature 
his  sins  may  be,  the  sinner  may  cry  aloud 
with  the  Psalmist — “ I said,  I will  confess 
against  myself  my  injustices  to  the  Lord, 
and  Thou  hast  forgiven  the  wickedness  of 
my  sin.”1 

Of  what  use  is  confession  ? Listen  to 
the  reply  of  a Protestant,  who  had,  when  a 
Catholic,  experienced  the  sweetness  of  that 
which  he  sets  forth.  Having  advised  the 
penitent  to  approach  his  confessor,  not  as 
a man  who  will  say  pleasant  and  comforting 
things  to  him,  but  as  one  who  has  received 
from  God  the  power  of  absolving  and  remit- 
ting his  sins,  he  adds,  “ if  you  do  so,  rest 
assured  that  the  human  understanding  cannot 
conceive  the  transporting  joy  and  peace 
which  inundates  the  heart  of  him  who  believes 
that  he  is  become  a participant  of  this 
blessing.” 2 

1 Ps.  xxxi.  5 

2 Chilli  ngworth,  Sermon  7,  as  quoted  by  Mr.  Milner  in  his 
work  entitled,  Excellence  of  the  Catholic  Religion. 


The  Use  of  Confession.  15 1 

Truly,  when  the  sinner  has  thus  deposited 
the  burden  of  his  sins,  he  is,  as  it  were, 
relieved  of  an  overwhelming  load.  He  feels 
free  and  consequently  happy.  What  peace, 
what  security,  succeed  the  storms  and  agi- 
tations of  his  troubled  conscience!  It  is  so 
consoling  to  be  able  to  say,  I was  a captive, 
dragging  after  me  a heavy  chain,  one  end  of 
which  bound  me  to  the  eternal  pit,  wherein 
a place  was  already  prepared  for  me,  but 
behold,  I am  now  restored  to  the  liberty  of 
the  children  of  God  ; I was  dead,  but  am 
raised  to  life  again.  I was  poor  and  utterly 
destitute,  but  now  I am  enriched  with  the 
most  precious  gifts,  my  old  merits  are  re- 
vived, and  I am  re-established  in  every  right. 
I was  a child  of  the  devil,  but  now  I am  a 
child  of  God  and  an  inheritor  of  His  heavenly 
kingdom.  The  priest  of  the  Lord  has  said — 
I absolve  you , go  in  peace — and  since  I heard 
these  consoling  words,  peace,  heavenly  peace, 
reigns  in  my  soul.  O confession,  thou  art 
the  joy  of  a poor  sinful  man  ; thou  reconcilest 
him  with  God,  thou  reconcilest  him  with 
himself  ; Pœnitentia  hominis  rei  félicitas. 1 

A pious  author  2 relates  that  an  old  caval- 

1 Tertullian . 

a M.  L'Abbé  Catron , Life  of  Father  Brydaine. 


î 5 2 History  of  Confession . 

ry  officer  in  one  of  his  journeys  passed 
through  a place  where  Father  Brydaine  was 
giving  a mission.  Being  anxious  to  hear  an 
orator  so  renowned,  he  entered  the  church; 
it  was  at  the  close  of  the  evening  exercises, 
when  the  missionary  was  explaining  the 
utility  and  mode  of  confession.  The  soldier 
was  moved,  and  at  once  resolved  to  approach 
this  sacrament.  He  went  to  the  foot  of  the 
pulpit,  spoke  a few  words  to  the  Reverend 
Father,  and  decided  to  remain  through  the 
mission.  He  made  his  confession  with  the 
sentiments  of  a true  penitent.  He  said  it 
seemed  as  if  some  one  had  taken  an  insupport- 
able weight  from  his  head.  When  he  had  the 
happiness  of  receiving  absolution,  he  came  out 
of  the  tribunal,  the  witness  of  his  confession, 
shedding  tears  in  the  presence  of  all.  Noth- 
ing, he  said,  could  be  more  sweet  than  these 
tears,  which,  through  gratitude  and  love,  ran 
without  effort.  He  followed  the  holy  priest 
when  he  went  into  the  sacristy,  and  there,  in 
the  presence  of  many  missionaries,  the  loyal 
and  edifying  soldier  expressed  in  these  terms 
the  sentiments  with  which  he  was  animated: 
“ Gentlemen,  and  particularly  you,  Father 
Brydaine,  pray,  listen  a moment  to  me — In 
my  life  I have  never  tasted  a pleasure  so 


The  Use  of  Confession.  153 

sweet,  so  pure,  as  that  which  I experience 
since  I am  in  the  grace  of  God.  I have 
served  Louis  XV.  for  thirty  six  years,  and, 
truly,  I do  not  believe  he  can  be  more  happy 
than  I am.  No,  this  prince,  surrounded  by 
all  the  éclat  of  his  throne,  amidst  all  the 
pleasures  which  encompass  him,  is  not  so 
contented,  so  full  of  joy,  as  I am  since  I have 
got  rid  of  the  horrible  burden  of  my  sins.” 
Such  are  the  joys  they  experience  who  re- 
turn with  hearty  sincerity  to  God. 

Of  zvhat  use  is  confession  ? It  prevents 
despair  from  entering  the  soul  of  him  who 
has  had  the  misfortune  of  falling  into  griev- 
ous sin.  If  man  falls,  religion  extends  to  him 
a helping  hand  to  aid  him  to  rise  again  ; 
it  presents  him  a plank  after  shipwreck,  and 
this  plank  is  confession.  What  would  be- 
come of  the  unhappy  mortal  who  has  fallen 
a victim  to  the  seductions  of  the  world  and 
the  allurements  of  passion,  without  this  salu- 
tary institution  ? A prey  to  remorse,  not 
daring  so  much  as  to  raise  his  eyes  to  that 
heaven  from  which  he  is  forever  banished, 
would  he  attempt  to  soften  divine  justice? 
And  if  he  were  disposed  to  do  so,  upon  what 
would  he  found  his  hope  ? What  voice 
from  heaven  would  teach  him  that  his  sins 


154  History  of  Confession . 

were  forgiven  ? What  angel  come  to  bring 
him  peace,  to  re-establish  calm  in  his  soul, 
to  terminate  his  anguish?  Trouble  would 
pursue  him  even  to  the  grave  ; terror  en- 
compass him  on  all  sides  at  his  last  hour  ; 
undefined  fears  fill  him  with  horror,  and  he 
would  be  given  over  forever  to  those  aveng- 
ing furies  to  which  paganism  abandons  the 
guilty  without  resource. 1 Whatever  steps 
man  might  take  to  obtain  pardon,  without 
confession  he  could  never  be  fully  assured  ; 
the  infinite  sanctity  of  an  offended  God  would 
fill  him  with  legitimate  doubts  as  to  the 
reality  of  his  pardon,  and  these  cruel  doubts 
would  be  sufficient  to  throw  him  into  despair. 
The  Catholic  religion  prevents  all  this  by 
pointing  out  to  him  that  tribunal  of  mercy, 
where  the  sinner  who  wishes  to  be  justified 
may  be  absolved  ; where  the  priest,  by  a few 
words,  can  wash  the  soul  from  its  stains  and 
restore  it  to  its  primitive  purity  and  beauty. 

Of  what  use  is  confession  ? It  prevents  a 
multitude  of  crimes  and  scandals.  “ The 
language  of  passion,”  says  an  old  magis- 
trate, 2 “ has  so  many  attractions  for  fallen 

1 Memoirs  of  M.  de  Belval,  by  an  old  deputy,  p.  287. 

2 M.  Rosset,  the  author  of  Theophilus,  or  the  Philosophy 
of  Christianity. 


The  Use  of  Confession.  155 

man,  that  it  would  be  unwise  to  leave  him  to 
the  guidance  of  his  own  conscience.  His 
heart  is  an  abyss  where  a thousand  danger- 
ous inclinations  are  concealed,  which  are 
seldom  perceived  by  one's  self,  but  which 
attract  the  notice  of  the  confessor.  Because 
he  has  not  been  guilty  of  great  crimes,  he 
trusts  in  himself,  he  is  quite  satisfied,  and 
thinks  he  is  confirmed  in  the  path  of  virtue. 
Either  he  does  not  see  or  neglects  to  root 
out  certain  defects,  which  appear  trivial  in 
themselves,  but,  nevertheless,  may  become 
the  cause  of  grievous  unfaithfulness.  Only 
a spark  is  needed  to  kindle  a great  fire.  He 
sleeps  in  fatal  security.  Confession  bestows 
upon  him  abundance  of  light,  which  would 
be  wanting  in  his  isolation  ; the  eye  of  a 
stranger  is  always  more  clear-sighted  and 
sure  than  one’s  own  ; the  fatal  bandage  is 
torn  away,  and  he  who  but  now  prided  him- 
self upon  his  virtues,  groans  over  the  state 
in  which  he  had  been  living,  alas,  perhaps 
for  years.  It  is,  then,  evident  that  confes- 
sion tends  to  prevent  evil  by  destroying  its 
roots,  and  that,  by  enlightening  us,  it  fur- 
nishes us  the  means  of  fighting  more  success- 
fully against  those  rising  passions  which 
otherwise  might  now  tyrannize  over  us.” 


1 56  History  of  Confession . 

Yes,  confession  arrests  a multitude  of 
crimes.  How  many  adulteries  it  prevents! 
how  many  divorces  it  hinders  ! how  many 
wavering  ties  it  strengthens  ! For  instance, 
a man,  by  his  bad  conduct,  forces  his  wife  to 
separate  from  him  ; their  children  are  there- 
by scattered,  and  are  far  from  being  reared 
as  they  ought — to  virtue  ; the  interests  of  all 
the  family  suffer  by  the  disunion.  The  hus- 
band, despite  his  irregularities,  is  not  dead 
to  every  sentiment  of  religion.  He  repents, 
goes  frequently  to  confession,  becomes  faith- 
ful and  discreet.  The  wife,  on  her  part, 
through  the  charitable  exhortations  of  a 
worthy  pastor,  forgives  the  prolonged  wan- 
derings of  her  husband,  and  the  pair  are 
once  more  united  and  live  happily  together. 
The  children,  under  the  eyes  of  their  par- 
ents, become  virtuous  and  useful  members 
of  society,  and  the  well-being  of  the  whole 
family  is  thus  re-established. 1 

And  how  many  young  persons  are  pre- 
served in  purity  and  innocence  through  the 
instrumentality  of  confession  ! It  is  painful 
to  confess  one's  faults,  and  the  shame  attach- 
ing to  the  avowal  of  them  forcibly  arrests 

1 Dr.  Ami  Bad  el,  a Protestant  physician.  Réflexions  médi- 
co-théologiques sur  la  confession,  p.  24. 


i57 


The  Use  of  Confession . 

one  on  the  very  verge  of  error.  I will  not 
do  that , for  if  I do  I must  necessarily  confess  it. 
How  much  straying  and  weakness,  how  many 
extravagancies  and  follies,  have  been  averted 
by  this  simple  reasoning.  How  many  times 
in  the  exercise  of  our  holy  ministry  have  we 
heard  homage  like  the  following  paid  to  the 
efficacy  of  this  sacrament.  O Father , how 
happy  I am  to  have  made  my  confession  ; I 
should  have  been  lost , utterly  lost , if  I had  not 
prostrated  myself  at  thy  feet . And  how  often 
have  we  heard  the  guilty,  whose  heart  has 
been  touched  by  grace,  dolorously  cry  out  : 
it  was  the  neglect  of  confession  which  caused  all 
my  misfortunes  ; I should  never  have  fallen 
into  these  crimes,  which  now  weigh  so  heavily  on 
my  conscience , if  I had  continued  to  approach 
that  holy  tribunal . 

Of  what  use  is  confession  ? Can  anything 
be  conceived  more  consoling  and  precious 
to  man?  Ask  the  weary  traveller,  who,  in 
his  lonely  wanderings,  has  found  a holy  man 
to  guide  him  by  his  counsel.  Far  from 
home  and  friends,  without  help  in  a strange 
land,  what  gift  from  heaven  could  be  for 
him  more  inestimable  than  a worthy  confes- 
sor, who,  feeling  the  greatness  of  his  mission, 
receives  him  in  the  tabernacle  of  the  Eternal 


1 58  History  of  Confession . 

with  kindness  and  affection,  comforting  him 
in  his  isolation,  and  leading  back  his  soul  to 
that  sweet  peace  for  which  he  so  greatly 
yearns?  “ Ah,”  cries  Silvio  Pellico,1  “how 
unhappy  is  the  man  who  ignores  the  sub- 
limity of  confession!  how  wretched  is  he 
who,  that  he  may  appear  a little  above  the 
vulgar,  thinks  himself  obliged  to  look  upon 
it  with  contempt.  Though  one  may  know 
all  that  is  necessary  in  order  to  be  virtuous, 
it  is  not  the  less  true  that  it  is  useful  to  hear 
these  things  often  repeated,  and  that  our 
pious  reading  and  meditations  are  not  of 
themselves  sufficient.  No,  the  words  of  a 
living  man  have  quite  another  power  ; they 
move  the  soul  ; the  impressions  made  are  far 
deeper,  and  we  find  in  our  brother  who 
speaks  a life  which  we  have  sought  in  vain 
in  books,  or  in  our  own  thoughts.” 

Jean  Jacques  Rousseau,  in  his  “ Emile,”  an- 
swers this  question — Of  what  use  is  confes- 
sion ? when  he  remarks — How  many  repa- 
rations— Hozv  many  restitutions,  are  made  among 
Catholics  through  the  power  of  the  confes- 
sional ! 

During  Easter  time  a priest  quite  unex- 
pectedly remitted  to  a Protestant  clergyman, 

1 Mes  Prisons,  in  18. 


159 


The  Use  of  Confession. 

who  was  in  the  habit  of  ridiculing  the  sacra- 
ments of  the  Church,  a considerable  sum  of 
money.  This  very  forcible  argument  so 
entirely  disabused  him,  that,  when  a fitting 
occasion  offered  itself,  he  could  not  help 
remarking,  I must  acknowledge  that  confession 
is  a very  good  thing. 

A Swiss  Catholic  having  found  a large 
sum  of  money  on  the  highroad  between 
Berne  and  Freiburg,  retained  it,  but  going 
to  confession  some  time  after,  his  director 
persuaded  him  to  deposit  it  in  the  hands 
of  the  magistrates  of  Berne,  which  he  did. 
This  action  created  a great  sensation  among 
the  Protestants. 

“ It  is  about  six  months,”  says  Madame  de 
Genlis,  in  one  of  her  works,  “ since  some  per- 
son stole  from  the  Palais-Royal  silver  plate 
worth  10,000  francs.  It  was  impossible  to 
discover  the  author  of  the  theft,  nor  could  I 
even  form  a suspicion  regarding  it.  Yester- 
day the  curé  of  St.  Eustache  desired  to  speak 
privately  to  me.  It  was  to  tell  me  that  he 
had  brought  me  the  plate.  It  was  at  the 
close  of  Lent,  and  the  thief,  wishing  to  attend 
to  his  Easter  duties,  had  made  restitution. 
If,  instead  of  having  been  educated  in  the 
Catholic  religion,  he  had  known  only  that  of 


i6o  History  of  Confession . 

the  philosophers,  he  would,  like  Figaro , have 
thought  that  what  was  good  to  take  was  good 
to  keep.  Two  men  brought  the  box  contain- 
ing the  silver  into  my  room.  The  curé  asked 
to  have  the  restored  articles  examined  in  his 
presence.  The  arms  were  entirely  effaced, 
a few  spoons  were  broken,  and  two  or  three 
dishes  bruised  and  bent,  but  the  whole  was 
there,  not  a single  piece  was  wanting.”1 
We  could  cite  a thousand  other  similar  ex- 
amples. 

Of  what  use  is  confession  ? It  consoles  the 
dying  sinner,  dissipates  his  fears  for  the 
future,  and  prepares  him  for  the  great  jour- 
ney to  eternity.  In  fact,  what  has  he  to  fear, 
however  numerous  his  sins  may  have  been  ? 
He  has  made  a humble  confession  of  them 
to  the  minister  of  Jesus  Christ  ; the  sentence 
of  mercy  has  been  pronounced  over  him, 
and  he  has  a sweet  confidence  that  that  sen- 
tence has  been  ratified  in  heaven. 

The  celebrated  physician  Tissot  was  called 
in  Lausanne  to  administer  the  resources  of 
his  profession  to  a young  lady,  a stranger, 
whose  malady  soon  reached  a very  alarming 
point.  Being  told  of  her  dangerous  condition, 

1 Suite  des  Souvenirs  de  Félicie,  by  Madame  de  Genlis. 


The  Use  of  Confession.  161 

she  was  greatly  disquieted  at  the  thought  of 
dying  so  soon  and  abandoned  herself  to  the 
most  violent  grief  and  despair.  Judging 
that  this  agitation  would  only  abridge  the 
term  of  her  existence,  he,  according  to  his 
custom,  gave  warning  that  there  was  no 
time  to  be  lost  in  securing  for  her  the  aids 
of  religion.  A priest  was  called  ; she  lis- 
tened to  his  words  of  consolation  as  the  sole 
good  remaining  to  her  on  earth.  She  be- 
came calm,  occupied  herself  with  thoughts 
of  God  and  of  her  eternal  interests,  and  re- 
ceived the  Sacraments  of  the  Church  with 
great  piety.  The  next  morning  the  physi- 
cian found  her  so  quiet  and  peaceful  that  he 
was  astonished  ; the  fever  had  abated,  the 
symptoms  had  changed  for  the  better,  and 
soon  her  sickness  ceased.  M.  Tissot  loved 
to  relate  this  incident,  remarking  with  ad- 
miration, how  great  is  the  power  of  confession 
among  Catholics  ! 

Even  now,  as  I write  these  lines,  they  tell 
me  a guilty  wretch  is  condemned  to  die. 
He  blasphemes  and  has  become  a prey  to 
the  most  agonizing  despair.  If  he  obstinately 
refuses  the  aid  of  religion,  this  despair  will 
accompany  him  to  eternity,  but  let  him  ask 


1 62  History  of  Co?ifession. 

tor  a priest  and  confess  his  sins,  and  soon  he 
will  not  be  the  same  man.  When  he  has 
made  a recital  of  his  crimes  and  miseries  he 
will  be  consoled;  when  he  has  opened  his 
heart  to  the  heart  of  his  friend,  he  will  feel 
his  conscience  unburdened  of  an  enormous 
weight,  and  when  the  day  of  his  execution 
shall  come,  he  will  ascend  the  scaffold  with 
resignation  and  tranquillity,  and  this  happy 
change  he  will  owe  to  confession  and  the 
comforting  words  of  the  priest.  Believe  me, 
I relate  nothing  here  of  which  I have  not 
many  times  been  a witness. 

Alas,  it  is  not  crime  alone  which  mounts 
the  scaffold.  Innocence  and  virtue  are  not 
always  exempt.  Oh,  then,  what  fortitude  and 
intrepidity  are  bestowed  by  confession  ! W e 
hear  a striking  instance  of  it  in  the  person  of 
Marie  Antoinette,  whose  sad  history  few  can 
read  unmoved.  After  the  death  of  her  royal 
spouse,  she  was,  as  you  know,  incarcerated 
in  a cold,  damp  dungeon.  A weak  soul  would 
have  been  filled  with  despair,  but  she  found 
peace  and  happiness,  and  this  miracle  was 
effected  by  confession.  In  those  days  of 
execrable  memory,  when  black  darkness 
covered  the  whole  of  France,  and  hell 
seemed  to  have  let  loose  upon  earth  every 


The  Use  of  Confession.  163 

sort  of  wickedness  and  misfortune,  a wom- 
an 1 formed  the  resolution  to  visit  in  prison  the 
royal  daughter  of  Maria  Teresa.  She  knew 
the  dangers  she  had  to  encounter,  the  ob- 
stacles which  would  impede  her  progress  ; but 
nothing  intimidated  her,  nothing  deterred  her, 
nothing  troubled  her  ; jailers,  guards,  bolts, 
bars,  all  gave  way  to  her  holy  and  intrepid 
spirit,  and  she  made  her  way  to  the  feet  of 
her  queen,  who,  despite  her  utter  destitution 
and  coarse  attire,  still  preserved  her  impos- 
ing majesty.  The  next  day  she  contrived  to 
introduce  a Catholic  priest 2 into  the  prison, 
who  heard  the  confession  of  the  august  pris- 
oner, and  on  the  following  day  the  dungeon 
was  converted  into  an  oratory,  and  the  holy 
sacrifice  was  offered  under  its  silent  vault. 
The  queen  approached  the  altar,  and  as  she 
received  her  divine  Saviour  into  her  bosom, 
scalding  tears  ran  down  her  face  and  fell  to 
the  earth  ; the  source  of  those  tears  was  in 
heaven. 

Oh,  that  all  France  could  then  have  con- 
templated her  royal  countenance,  brilliant 
with  the  rays  of  that  holy  faith,  enkindled  by 
the  fire  of  divine  love.  The  two  guards  were 

1 The  wife  of  the  jailer. 

2 The  Abbé  Magnen,  at  present  honorary  canon  of  Paris. 


1 64  History  of  Confession. 

so  impressed  by  this  spectacle,  that  they  fell 
at  the  feet  of  the  holy  priest  and  deposited 
in  his  heart  the  burden  of  their  sins.  Such 
are  thy  marvels,  O Catholic  religion  ! Thou 
alone  canst  produce  them.  Whilst  unbelief 
abandons  its  followers  to  the  anguish  of 
despair,  thou  charmest  away  the  grief  and 
suffering  of  thy  children,  and  even  their  tor- 
ments thou  changest  to  ecstasy  ! 1 

1 Sermons  upon  Unbelief,  by  my  Lord  Bishop  of  Strassburg, 
page  66. 


CHAPTER  X.  h A 
Answer  to  An  Objection. 

Is  it  not  very  hard  and  humiliating  to  kneel  before  a man  ? 
History  of  Naaman,  general  of  the  armies  of  Syria. 
Confession  has  nothing  hard  and  humiliating  for  the 
sinner.  Comparison.  What  the  Indians  think  of  Con- 
fession. The  King  of  Congo  laments  because  he  cannot 
go  to  Confession,  and  asks  for  missionaries.  Indians  of 
the  Diocese  of  Vincennes.  An  Indian  travels  over  1800 
miles  to  find  a Confessor.  The  Confessor  is  not  an 
ordinary  man,  he  is  the  legate  and  representative  of  Christ. 

®S  it  not  very  hard  and  humiliating  to 
kneel  before  a man?  We  answer,  God 
wills  it  ; our  duty  is  to  obey.  Offended 
by  our  revolts,  He  offers  pardon  ; but  He 
requires  as  a condition  that  we  shall,  with  a 
humble  and  contrite  heart,  make  to  one  of 
His  ministers  the  avowal  of  our  crimes.  Have 
we  a right  to  complain?  Ought  we  not 
rather  bless  the  mercy  and  clemency  of  that 
good  God,  who  consents  at  so  trifling  a 
price  to  receive  us  back  to  His  love  and 

165 


i C 6 History  of  Confession . 

good  will?  Had  He  required  of  us  in  ex- 
change for  this  blessing  conditions  much 
more  painful,  should  we  hesitate  a moment? 
Should  we  not  be  ready  to  undertake  any 
thing  to  recover  innocence,  and  throw  off 
the  burden  of  our  iniquities  ? 

The  Holy  Scripture  tells  us  that  Naaman, 
general  of  the  Syrian  armies,  being  infected 
with  leprosy,  came  to  the  country  of  Israel 
in  order  to  be  cured  of  it.  He  came  to  the 
door  of  Eliseus,  the  Prophet,  who  sent  him 
word  by  a servant  to  go  and  wash  himself 
seven  times  in  the  river  Jordan,  and  that  he 
would  be  healed.  Naaman,  who  thought 
that  the  man  of  God  had  slighted  him,  be- 
came very  angry,  and  started  back  to  his 
country,  saying,  “ I thought  he  would  have 
come  out  to  me,  and  standing  would  have 
invoked  the  name  of  the  Lord  his  God,  and 
touched  with  his  hand  the  place  of  the  lep- 
rosy, and  healed  me.  Are  not  the  Abana 
and  the  Pharphar  rivers  of  Damascus  better 
than  all  the  waters  of  Israel,  that  I may  wash 
in  them,  and  be  made  clean  ? His  servants 
came  to  him  and  said  to  him,  Father,  if  the 
Prophet  had  bid  thee  to  do  some  great  thing, 
surely  thou  shouldst  have  done  it  : how  much, 
rather,  what  he  now  hath  said  to  thee,  wash, 


Confession  is  Not  Humiliating . 167 

and  thou  shalt  be  clean  ? Then  he  went 
down  and  washed  in  the  Jordan  seven  times, 
according  to  the  word  of  the  man  of  God, 
and  his  flesh  was  restored  like  the  flesh  of  a 
little  child,  and  he  was  made  clean.”  1 

Let  us  reflect  a moment  on  this  history. 
Like  Naaman’s,  our  souls  may  be  attacked 
by  leprosy  ; the  remedy  which  is  offered  ap- 
pears too  hard  to  you,  but  I will  say  to  you 
what  the  servants  of  Naaman  said  to  their 
master,  “ If  they  had  bid  you  do  some  thing 
much  more  painful,  you  should  certainly  do 
it,  for  you  desire  to  be  healed  of  your  lep- 
rosy, and  there  is  no  other  means  to  break 
asunder  the  chains  of  sin,  to  keep  away  from 
hell  and  its  eternal  torments.” 

Is  it  not  very  painful  and  humiliating  to  go 
and  kneel  to  a priest  ? and  I say,  are  we  not 
to  wonder  that  almighty  God,  who,  though 
He  could  without  injustice  annihilate  the  sin- 
ner at  the  very  moment  of  his  revolt,  yet 
condescends  to  pardon  him  numberless  and 
enormous  crimes  on  a condition  which  is  not 
in  itself  very  painful,  nay,  so  easy  to  accom- 
plish? We  repeat  it,  that  condition  is  not 
over-painful,  and  in  place  of  complaining  we 
should  be  filled  with  sentiments  of  the  most 

1 IV.  Kings  v. 


1 68  History  of  Confession . 

lively  gratitude.  I will  here  relate  an  exam- 
ple which  bears  directly  upon  our  subject. 
“ A man  of  low  extraction  was  admitted  to 
the  court  of  a person  of  high  rank  ; nothing 
was  wanting  to  his  happiness.  Through  the 
munificence  of  his  protector  he  enjoyed 
honors,  riches,  pleasures.  So  many  favors 
demanded  of  him  unlimited  devotion  and 
affection  towards  his  sovereign;  yet  such 
was  not  the  case  ; carried  away  by  some 
low  passion,  the  ungrateful  man  committed 
against  his  benefactor  a horrible  crime,  which 
did  not,  indeed,  become  public,  but  came  to 
the  knowledge  of  the  prince,  substantiated 
by  invincible  testimony.  The  king,  by  virtue 
of  his  power,  passed  the  sentence  of  condem- 
nation. Pale  and  trembling,  with  eyes  cast 
down,  hardly  able  to  sustain  himself,  the 
unfortunate  man  is  led  to  the  place  of  execu- 
tion. Already  does  the  executioner  hold  the 
sword,  prepared  to  strike  ; all  will  soon  be 
over,  the  ungrateful  man  must  die  and  suffer 
the  just  punishment  of  his  crime.  But  on 
a sudden  the  shout  of  a strong  voice  is  heard, 
‘ Pardon,  pardon  from  the  king!'  The  crim- 
inal hardly  dares  believe  his  own  ears,  his 
heart  is  over-filled  with  joy.  Presently  the 
envoy  of  the  king  has  come  to  him  : ‘ The 


Confession  is  Not  Humiliating . 169 

king,  my  master/  says  he  to  him,  4 has  a 
good,  tender  heart  ; he  grants  you  your  par- 
don, but  you  must  confess  your  crime  and 
all  its  circumstances  to  one  of  his  ministers. 
This  is  the  only  condition  which  he  requires  ; 
choose  now  between  immediate  death  and 
this  ‘mode  of  salvation.’  ‘ Ah,  quickly  show 
me  this  minister,’  exclaims  the  criminal,  full 
of  joy  ; ‘ I am  ready  to  tell  all  ; I only  fear 
that  the  king  will  retract  his  promise.’  4 No,’ 
says  the  envoy,  ‘ my  master  is  good  ; and,  as 
a pledge  of  his  clemency,  he  permits  you  to 
select  amongst  twelve  of  his  ministers  the 
one  who  will  inspire  you  with  greater  confi- 
dence ; moreover,  he  has  enjoined  on  this 
minister  the  strictest  secrecy  about  the  con- 
fession you  will  make  to  him,  under  the 
penalty  of  being  himself  put  to  death  on  the 
scaffold.’  Who  can  tell  of  the  increased  joy 
of  the  criminal,  of  the  blessings  sent  forth  by 
the  crowd  on  the  monarch?” 

Do  not  the  most  of  men  recognize  them- 
selves in  this  criminal,  and  in  this  merciful 
king,  do  they  not  see  our  God?  We,  alas, 
honored  by  His  special  protection  and  load- 
ed with  His  blessings,  have  dared  to  revolt 
against  the  Lord.  He  has  laid  hold  on  us  in 
His  justice.  We  have  been  convicted;  sen- 


T 70  History  of  Confession . 

tenced  ; condemned  ; our  punishment  is  al- 
ready prepared.  But  a voice,  the  voice  of 
mercy,  has  been  raised  in  our  behalf.  The 
Lord  forgives  us;  he  only  requires  one  con- 
dition, that  we  shall  confess  our  sins  to  one 
of  his  ministers,  and  he  allows  us  to  make 
our  choice,  not  among  twelve,  but  among  a 
great  many.  An  impenetrable  veil  of  secrecy 
will  cover  our  avowals,  and  the  priest  who 
would  violate  the  seal  of  confession  would 
become  more  guilty  than  ourselves,  and 
would  suffer  a more  severe  punishment.  Let 
us,  therefore,  cease  to  blaspheme  the  Divine 
clemency,  and  to  name  hardness  that  which 
is  really  an  excess  of  mercy  and  indulgence.  1 

Is  it  not  very  painful  and  humiliating  to  go 
and  kneel  to  a priest  ? We  read  in  the  history 
of  the  establishment  of  the  Christian  re- 
ligion in  China  and  Japan,  that  the  inhabi- 
tants of  those  countries,  far  from  looking 
upon  confession  as  something  painful  and 
humiliating,  were  seized  with  admiration 
when  they  heard  the  missionaries  speak  to 
them  about  confession  and  the  virtue  it  has 
to  reconcile  sinners  with  God. 2 

The  preaching  of  the  same  doctrine  made 

1 Sermons  of  Father  Guycn . 

2 Histoire  et  Description  de  Japon,  par  Charlevoix . 


Confession  is  Not  Humiliating . 1 7 1 

such  impression  on  the  Paraguayans  that  they 
could  not  but  exclaim  in  their  joy,  “ Is  it 
possible,  then,  that  the  Great  Spirit  is  so 
good  and  merciful  ? ” 

On  the  first  of  September,  1817,  Don  Gar- 
cias V.,  king  of  Congo,  sent  an  autograph 
letter  to  the  superior  of  the  missionaries  of 
St.  Paul  of  Loanda.  In  that  letter,  which 
bears  the  impress  of  a candid,  pious  soul,  he 
tells  of  the  universal  sorrow  caused  by  the 
privation  of  religious  privileges.  The  no- 
bles, the  princes,  and  himself  particularly, 
lament  because  they  cannot  make  their  con- 
fession and  receive  the  sacraments  ; he  there- 
fore begs  of  the  superior  of  the  mission  to 
come,  or  to  send  him  speedily  some  spiritual 
Fathers,  for  he  wishes  to  confess  and  procure 
for  his  people  the  blessings  of  the  pastoral 
ministration. 1 

Some  time  ago 2 I had  the  pleasure  of 
several  conversations  with  the  venerable 
Doctor  Bruté,  bishop  of  Vincennes.  There 
are  in  his  diocese  about  25,000  Indians,  and 
among  them  conversions  to  the  faith  are  of 
frequent  occurrence.  I asked  him  how  they 
felt  about  the  doctrine  of  confession.  “ They 
like  it  very  much,  ” he  answered  ; “ they 
1 Histoire  des  Rois.  2 In  the  month  of  Nov.,  1835. 


1 72  History  of  Confession. 

practise  it  readily,  and  it  many  times 
happens  that  men  employ  women  as  inter- 
preters.” 

On  the  eve  of  St.  Francis  Xavier’s  day,  in 
1835,  there  arrived  at  St.  Louis  an  Indian, 
who  came  from  the  other  side  of  the  Rocky 
Mountains.  He  had  been  brought  up  in  the 
mission  of  Saut  St.  Louis,  Lower  Canada,  and 
had  gone  back  among  the  Indians  18  years 
since,  and  had  not  forgotten  his  religion 
whilst  living  with  the  Flat  Head  Indians. 
He  had  started  from  the  head  waters  of  the 
Columbia  river,  with  his  two  sons,  intending 
to  come  to  Canada  and  have  them  baptized; 
but  as  he  learned  that  there  were  priests  in 
St.  Louis,  he  came  hither,  had  his  children 
baptized,  made  his  confession,  and  started 
back  to  his  country,  after  entreating  that 
missionaries  might  be  sent  to  his  tribe. 

Such  are  the  feelings  of  uncultivated  In- 
dians with  regard  to  confession.  They  con- 
sider it  as  one  of  the  greatest  gifts  of  the 
mercy  of  God,  and  in  this  they  are  right, 
guided  by  their  simple,  candid  minds,  and  are 
not  blinded  by  pride.  Their  sentiment,  I 
must  confess,  has  much  more  weight  with 
me  than  all  the  sayings  of  many  bad  Chris- 
tians, led  astray  by  their  passions,  who  cease 


Confession  is  Not  Humiliating . 1 73 

not  to  repeat,  “ Is  it  not  very  painful  and 
humiliating  to  go  and  kneel  to  a priest  ? ” 
Why  should  we  consider  confession  as  an 
act  of  humiliation  ? Whilst  in  the  confes- 
sional, the  priest  to  whom  I confess  my  sins 
is  not  an  ordinary  man,  he  is  the  minister  of 
God  almighty  ; he  is  Christ’s  delegate  and 
mandatory;  and  to  Jesus  Christ  Himself  I 
address  myself  in  the  person  of  His  repre- 
sentative. “ When  I confess  my  sins,”  says  an 
author,1  “ it  is  not  to  the  priest  alone  that  I 
make  my  confession,  but  to  God  almighty, 
whose  clemency  and  mercy  I implore;  I 
avow  my  guilt  to  the  Saviour’s  holy  Mother, 
that  virgin  ever  spotless  and  pure,  who  never 
needed  pardon  for  herself,  and  entreats  it  for 
me  ; to  Michael,  the  Archangel,  who  defeated 
the  rebellious  prince  and  dragged  him  down 
from  heaven  into  the  eternal  abyss  ; to  John 
the  Baptist,  the  preacher  of  penance;  to 
blessed  Peter,  to  whom  were  confided  the 
keys  of  the  kingdom  of  heaven  ; to  Paul,  who 
by  a miracle  was  converted,  and  associated 
with  the  head  of  the  Church  ; I confess  to  all 
the  saints,  who  reign  in  glory  and  enjoy  the 
happiness  of  God  Himself,  yet  who  never 
fail  to  rejoice  when  a sinner  does  penance 

1 Memoirs  de  M.  de  BelvaL 


1 74  History  of  Confession . 

It  is  therefore  God,  thrice  holy,  and  the 
heavenly  army  which  surrounds  His  throne, 
that  I take  for  the  witnesses  of  my  sincerity 
and  sorrow  ; I ascend  in  spirit  to  the  very 
midst  of  that  heavenly  court,  which  looks  at 
me  with  attentive  eye  ; I forget  the  man  who 
listens  to  me,  I only  remember  Him  who  has 
seen  and  heard  all,  and  already  knoweth  all 
that  is  in  my  heart  ; I feel  insensible  to  the 
shame  of  painful  avowals,  and  cheerfully 
comply  with  an  action  ennobled  by  religion, 
and  completely  justified  by  my  very  reason. 
— My  reason,  indeed,  tells  me  that  God  could 
annex  the  remission  of  sin  to  the  confession  of 
it  ; faith  teaches  me  that  He  has  done  so,  and 
that  to  a sacred  minister,  who  represents 
Him,  He  has  given  power  to  grant  absolu- 
tion ; how,  therefore,  can  it  be  a humiliation 
to  confess  to  a man  of  this  character? 


CHAPTER  XI. 


Secret  or  Seal  of  Confession. 


Laws  of  the  Church.  Father  Kohlman  of  New  York.  It  is 
unheard  of  that  the  seal  of  confession  was  ever  violated. 
Apostate  or  insane  priests.  Martyrs  to  the  secret  of  the 
confessional. 


m ||ILL  not  the  priest  reveal  what  he  hears 
M in  confession?  Will  not  the  avowals 
of  the  penitent  produce  a bad  im- 
pression on  his  mind  ? Such  difficulties,  no 
doubt,  have  presented  themselves  to  the  mind 
of  the  reader.  In  answer  we  shall  briefly 
expose  the  doctrine  of  the  Catholic  Church 
concerning  the  secret  of  confession.  In  the 
language  of  the  Church  this  secret  is  also 
called  seal,  the  seal  of  confession,  to  signify 
that  whatever  is  known  through  this  channel 
is,  as  it  were,  placed  under  seal. 

In  the  religious  ceremonies  of  Bacchus, 
Venus,  and  Adonis,  confession  was  made,  as 
we  stated  above,  and  the  priests  who  heard 

175 


1 76  History  of  Confession . 

confessions  wore  a key  suspended  from  their 
shoulder,  as  a symbol  of  the  secret  they  were 
expected  to  keep.  History  does  not  say  how 
violators  of  the  secret  were  punished  among 
the  pagans.  As  to  the  Catholic  Church,  it 
forbids  the  confessor  to  declare  sins  heard  in 
confession  to  any  one,  directly  or  indirectly, 
upon  any  account  whatsoever,  under  pain  of 
deposition  and  perpetual  imprisonment  in  a 
monastery. 1 This  law  is  general  and  admits 
of  no  exception. 

In  no  case  whatever  is  the  confessor 
allowed  to  speak.  Not  even  the  slightest 
fault  known  to  him  by  confession  has  he  a 
right  to  reveal,  though  he  were  by  his  silence 
to  risk  his  honor  and  reputation,  or  if  he  were 
threatened  with  tortures,  or  death  itself. 
All  this  is  a consequence  of  what  we  have 
stated  before  : the  priest  holds  the  place  of 
Christ  ; it  is  not  to  men  that  we  confess, 
but  to  God,  in  the  person  of  His  delegates, 
and  therefore  the  priest  must  not,  as  man, 
think  on  or  remember  what  was  confided 
to  him  in  the  tribunal  of  penance.  He  must 
be  as  silent  about  such  sins,  as  if  they  had 
not  been  confided  to  him.  He  must  in  regard 
to  this  matter  imitate  the  example  of  God, 

l Fourth  Council  of  Lateran. 


1 77 


The  Seal  of  Confession. 

whom  he  represents.  “ says  St.  John 

Climachus,  “ it  is  unheard  of  that  God  ever 
declared  sins  told  in  confession  ; otherwise, 
men  would  be  deterred  from  so  holy  and 
wholesome  a practice,  and  there  would  remain 
no  remedy  for  the  maladies  of  our  souls. 
The  confessor  knows  nothing  as  man  : there- 
fore he  can  answer,  even  with  an  oath,  the 
judge  who  questions  him,  that  he  has  no 
knowledge  of  the  crime  of  an  accused  person, 
if  he  knows  it  only  through  the  confessional.” 
This  is  the  doctrine  of  all  theologians  on 
this  subject.  “ A man,”  says  St.  Thomas, 
“ cannot  be  summoned  as  a witness  except 
as  man,  he  can,  therefore,  declare  with  a 
free  conscience  that  he  knows  nothing  of 
the  matter,  when  he  knows  it  only  as  God.” 
“ If  a judge,”  says  Estius  on  this  subject, 
“ were  so  reckless  as  to  ask  a priest  if  a per- 
son had  confessed  to  him  such  a crime,  the 
priest  should  plainly  reply  that  the  law  of 
God  forbids  him  to  answer  so  sacrilegious  a 
question. 1 

It  is  in  accordance  with  these  principles 
that  the  Catholic  clergy  have  always  acted. 
In  the  year  1813  the  Rev.  Dr.  Kohlman,  a 
Catholic  priest  in  the  city  of  New  York,  was, 

1 Estius , in  lib.  iv. 


178  History  of  Confession . 

by  the  sacrament  of  penance,  an  instrument 
of  restoring  stolen  property  to  its  owner. 
Certain  persons  had  been  previously  arrested 
on  suspicion,  and  a prosecution  instituted 
against  them,  and  Dr.  Kohlman,  after  restor- 
ing the  stolen  property  to  its  owner,  was 
summoned  to  give  in  evidence,  and  required 
to  disclose  the  person  or  persons  from  whom 
he  had  received  it.  He  in  a most  respectful 
manner  stated  to  the  court,  that,  not  having 
any  knowledge  of  the  theft  by  any  natural  or 
common  way  of  information,  it  being  solely 
acquired  by  sacramental  confession,  it  was  his 
duty  to  suffer  any  punishment,  even  death 
itself,  rather  than  divulge  the  knowledge  ac- 
quired in  this  way.  The  court,  over  which 
presided  the  Hon.  De  Witt  Clinton,  unani- 
mously decided  in  his  favor,  and,  there  being 
no  evidence  against  the  defendants,  they 
were  acquitted.  But  if  the  welfare  of  society 
at  large  demanded  it,  if  a conspiracy  had  been 
formed  against  the  head  of  the  state,  could 
not  a confessor  declare  the  secret  of  confes- 
sion ? The  confessor  knows  nothing  as  man  ; 
in  no  case,  therefore,  is  he  permitted  to 
speak.  The  most  trifling  disclosure,  either 
direct  or  indirect,  is  contrary  to  the  very  es- 
sence of  confession. 


179 


The  Seal  of  Confession . 

“ The  seal  of  confession  is  of  divine  right; 
it  rests  on  the  institution  of  the  sacrament  of 
penance,  on  the  obligation  laid  upon  us  to  con- 
fess our  sins  ; hence  no  power  can  dispense 
from  the  law,  not  even  in  the  case  of  danger 
for  the  commonweal ,”  says  a learned  writer. 1 
The  same  writer  remarks  that  the  admission 
of  a contrary  principle  would  be  of  no  ad- 
vantage to  rulers  : for  what  criminal  would 
accuse  himself  of  having  conspired  against 
the  State,  if  the  priest  were  permitted  to 
make  it  known. 

Henry  IV.,  king  of  France,  being  one  day 
in  the  company  of  the  Duke  of  Bouillon, 
sent  for  Father  Cotton,  to  ask  him  what  he 
thought  of  a question  much  debated  in  those 
days,  viz.,  if  there  was  anything  to  prevent  a 
confessor  to  give  secret  information  to  a 
king  about  a conspiracy  against  his  royal 
person,  when  this  knowledge  came  through 
the  confessional? 

u All  is  over  with  the  sacrament  of  penance,” 
said  the  Father,  “ if  the  slightest  disclos- 
ure of  confession  is  admitted  ; the  life  and 
welfare  of  kings  are  indeed  the  most  precious 
blessing  of  a state  ; but  this  blessing  is  of 
the  purely  natural  order,  consequently  much 


1 De  Réal, 


1 8o  History  of  Confession . 

inferior  to  the  worship  and  honor  dile  to 
almighty  God.  ...  A criminal  who  would 
intend  to  commit  such  a crime  would  not 
think  of  going  to  the  priest,  if  he  feared  dis- 
closure ; but  if  it  be  well  known  that  full 
reliance  may  be  placed  on  the  silence  of  the 
priests,  those  criminals  may  have  recourse 
to  their  ministry,  and  thus  be  induced  by 
their  exhortations  and  entreaties  not  to  ac- 
complish their  sacrilegious  designs. 

We  have  stated  the  doctrine  of  the  Catholic 
Church  concerning  the  secret  of  the  confes- 
sional, let  us  now  see  how  that  sacred  law 
has  been  kept. 

It  is  written  in  the  life  of  St.  Ambrosius, 
which  was  written  by  Paulinus,  one  of  his 
deacons,  that  the  holy  prelate,  when  hearing 
confessions,  would  shed  many  tears,  and 
would  thereby  move  his  penitents  to  weep 
with  him,  but  of  all  that  was  said  to  him  he 
spoke  nothing  at  all,  except  to  almighty  God, 
whose  mercy  he  implored  in  behalf  of  re- 
penting sinners.  Such,  also,  has  been,  since 
the  days  of  St.  Ambrosius,  the  conduct  of 
the  priests  employed  in  hearing  confessions. 
In  the  confessional  they  have  learned  all  ; 
the  consciences  of  penitents  have  been  laid 
open  to  them  ; but  outside  of  the  confes- 


The  Seal  of  Confession . 1 8 1 

sional  they  have  ignored  what  they  had 
heard,  and  no  human  power  has  been  able 
to  force  them  to  break  the  laws  of  the  seal 
of  confession.  Magistrates  have  summoned 
them  to  speak,  but  they  remained  silent,  and 
the  magistrates  could  not  but  admire  their 
firmness  and  courage.  Threats,  and  prom- 
ises have  been  used  to  overcome  their 
constancy  ; but  they  cared  not  for  either  ; 
they  betrayed  not  the  secret  ; and,  like  St. 
Ambrosius,  to  God  alone  did  they  speak  of 
what  had  been  confided  to  them. 

Here  is,  however,  something  more  wor- 
thy of  admiration.  It  has  sometimes  hap- 
pened that  priests  became  insane,  and  would 
talk  irrationally  on  every  subject  except  the 
subject  of  confession.  Were  they  ques- 
tioned about  confession,  on  that  very  moment 
their  reason  seemed  to  return  to  them,  and 
they  would  rebuke  their  profane  interro- 
gators. I will  name  amongst  others  Rev. 
M.  Houlbert  who,  before  our  (French)  Rev- 
olution, discharged  sacerdotal  duties  at 
Sablé.  He  was  irreproachable  in  his  morals, 
zealous  in  performing  his  duty,  and  as  he 
refused  to  take  the  oath  of  fidelity  to  the 
civil  constitution  of  the  clergy,  he  was  sent 
to  prison  as  a malefactor  ; and  here  the  fear 


1 82  History  of  Confession . 

of  death,  which  threatened  him  every  day, 
made  such  an  impression  on  his  mind,  that 
after  some  time  he  became  insane.  He  was 
removed  to  the  Le  Mans  hospital,  where  he 
died,  in  1830.  Rev.  M.  Houlbert  was  habit- 
ually silent,  by  spells,  however,  he  would  talk 
very  fast,  but  there  was  no  connection  or 
sense  in  anything  he  said.  One  day  young 
men  came  to  visit  him,  and  after  talking  on 
different  subjects  they  came  to  that  of  con- 
fession. “ There  was  a time  when  you  heard 
confessions:  please,  Reverend  sir,  tell  us 
something.”  Instantly  the  priest  was  seized 
with  madness.  “ You  are  wicked,  scandalous 
men  ; ” he  exclaimed,  “ you  question  me  on 
the  seal  of  confession  ; these  things  are  never 
spoken  of,  do,  please,  retire  ; ” 1 and  he  made 
them  go  out  of  his  cell.  On  another  occa- 
sion a lady,  one  of  his  old  penitents,  came  to 
visit  him.  “ Do  you  not  know  me  ? ” she  said  ; 
“ there  was  a time  when  I used  to  go  to  con- 
fession to  you.”  “ Unfortunate  creature,”  he 
exclaimed  again,  “ walk  out  of  here  ; you 
speak  to  me  of  confession  ? never  can 
such  things  be  spoken  of.”  We  were 
told  by  a clergyman  who  witnessed  this 
scene,  that  no  man  of  sound  mind  could 

1 Souvenirs  de  la  Marquise  de  Cre'quy . 


The  Seal  of  Confession.  183 

have  spoken  with  more  sense  and  energy. 

We  all  know  of  the  great  scandals  which 
afflicted  the  Church  of  France  at  the  close  of 
the  eighteenth  century;  some  priests  were 
seen,  regardless  of  their  sacred  oaths,  to  re- 
nounce the  priesthood  and  deny  their  faith,  in 
order  to  lead  dissolute  lives,  or  contract  sac- 
rilegious marriages;  yet  never  was  it  heard 
that  one  of  them  revealed  a secret  heard  in 
confession.  “ It  is  certainly  remarkable,  we 
should  say,  perhaps,  wonderful,' ” says  a writer, 
“ that  among  so  many  crimes  of  the  French 
Revolution  it  was  never  heard  that  any  apos- 
tate priest  violated  in  any  way  the  seal  of 
the  sacrament  of  penance.  One  of  these,  the 
unfortunate  Bénardière,  who  had  been  parish 
priest  of  Evron,  was  but  too  well  known 
amongst  us.  After  giving  up  his  sacred 
office  during  the  Revolution,  he  gave  way  to 
the  most  shameful  excesses.  He  would  fre- 
quently be  found  in  a state  of  complete 
drunkenness  ; he  made  his  companions  of  the 
most  degraded,  intemperate  men  in  the  coun- 
try ; his  language  was  habitually  impious 
and  obscene  ; and  his  tongue  was  continually 
soiled  with  horrible  blasphemies. ...  Yet,  did 
they  attempt  to  speak  to  him  of  confession, 
he  kept  a dead  silence.  Being  once  in  a 


1 84  History  of  Confession . 

state  of  ebriety,  his  boon  companions  impor- 
tuned him  that  he  might  tell  them  something 
of  what  he  had  heard  in  confession  when  he 
was  a priest, — not  a word  could  they  get 
of  him.  Though  he  could  scarcely  stand, 
he  started  away  quite  angry,  stammering,  as 
he  went,  4 These  things  must  not  be  spoken 
of.'  This  fact  is  well  known  to  all  the 
people  of  Evron. — Is  there  not  in  this  some- 
thing miraculous? — I could  name  another 
one,  who  married  a woman  in  spite  of  his 
sacred  vows;  all  agree  to-day  that  his  dis- 
position is  kind,  that  he  lives  in  peace  with 
his  unfortunate  consort.  Once,  however,  this 
harmony  was  disturbed;  cries  of  indignation 
were  heard  in  the  house;  severe  blows  were 
given;  and  what  was  the  reason  of  that  fit  of 
anger?  The  woman  had  dared  to  ask  the 
fallen  priest  some  questions  relative  to  confes- 
sion. Have  we  not,  then,  a right  to  exclaim, 
“ The  finger  of  God  is  here  ” ? 1 Can  we  deny 
that  there  is  a Providence  which  watches 
over  the  seal  of  confession,  and  will  not  per- 
mit it  to  be  broken?  What  more  can  be 
desired  to  inspire  us  with  an  entire  and  per- 
fect confidence?  We  have  not  said  all,  how- 


1 Exod.  viii.  19. 


The  Seal  of  Confession . 185 

ever,  and  what  we  will  now  relate  will  be 
found  equally  striking. 

History,  so  far,  mentions  only  two  priests 
who  have  had  to  choose  between  death  and 
the  revealing  of  confessions.  Well,  both  did 
choose  to  die. — To  save  them  only  one  word 
was  needed, — that  word  they  would  not 
utter,  and  their  blood  has  been  spilled  by 
tyrants.  The  first  of  these  martyrs  was  St. 
John  Nepomucene,  chaplain  to  the  emper- 
or Wenceslaus.  He  had  undoubtedly  been 
called  by  Providence  to  that  situation,  that 
the  world  might  know  by  his  striking  ex- 
ample how  almighty  God  strengthens  the 
ministers  of  sacramental  penance  against  all 
threats  or  seductions. 

On  account  of  his  piety,  he  had  been  chos- 
en by  the  empress  Johanna  as  the  director 
of  her  conscience,  and  she  very  soon  made 
rapid  progress  in  virtue.  Her  piety  did  but 
irritate  the  violent  temper  of  Wenceslaus. 
He  became  so  jealous  of  his  royal  consort, 
that  all  her  actions,  even  the  most  holy, 
were  to  him  an  occasion  of  fear  and  suspicion. 
To  such  a degree  was  he  blinded  by  his  pas- 
sion, that  he,  very  strange  to  say,  resolved  to 
compel  the  priest  to  tell  him  whatever  the 
empress  had  declared  to  him  in  confession. 


1 86  History  of  Confession. 

He  thereupon  sent  for  the  priest,  addressed 
to  him  at  first  some  indirect  questions,  and 
then  made  known  what  he  desired  of  him. 
John  was  horrified,  yet  respectfully  repre- 
sented to  him  how  contrary  to  reason  and 
religion  his  project  was.  “ I cannot  speak,” 
said  he,  “ I know  not  anything.”  The  emper- 
or concealed  his  anger  and  remained  silent. 
A few  days  after  he  again  remanded  the  holy 
priest;  flatteries,  promises,  and  threats  were 
used  to  make  him  reveal  the  confession  of 
the  empress,  but  all  was  useless.  Cruel  tor- 
ments employed  against  him  did  not  shake 
his  firmness.  Finally,  he  was  threatened 
with  death.  “You  can  put  me  to  death,” 
said  John  Nepomucene;  “but  you  cannot 
force  me  to  speak.”  Whereupon  the  emper- 
or ordered  to  bind  his  hands  and  feet  and 
throw  him  down  in  the  Moldaw,  where  the 
confessor  perished.  This  event  took  place 
on  May  16,  1383.  His  body  was  brought 
out  by  some  pious  persons,  and  placed  in  a 
tomb,  before  which  many  miracles  were  per- 
formed. When  the  tomb  was  opened,  April 
14,  1719,  his  tongue  was  found  entire,  as  if 
he  had  just  expired,  and  it  is  now  preserved 
with  great  respect  in  the  Cathedral  of 
Prague. 


i87 


The  Seal  of  Confession . 

John  Sarcander,  pastor  of  Holleschow,  di- 
ocese of  Olmutz,  in  1620,  followed  the  exam- 
ple of  John  Nepomucene.  He  was  the  first 
pastor  of  that  parish  after  the  expulsion  of  the 
Picards,  who  had  occupied  it  for  eighty  years. 
For  this  he  was  hated  by  the  enemies  of  the 
Catholic  Church,  and  their  hatred  increased 
in  proportion  to  his  zeal  for  the  conversion 
of  heretics  and  the  rights  of  the  Church. 
On  this  account,  and  chiefly  because  of  his 
constancy  in  not  disclosing  the  seal  of  the  confes- 
sional, when  he  had  fallen  into  the  hands 
of  the  persecutors,  during  the  Bohemian 
war, 1 he  was  subjected  to  frightful  tortures, 
which  ended  in  his  death.  The  cause  of  the 
Beatification  of  John  Sarcander  was  intro- 
duced at  Rome  about  the  year  1836. 

To  these  two  martyrs  of  the  seal  of  the 
confessional  we  might  join  Rev.  Father  Gar- 
net, an  English  Jesuit,  commonly  named 
by  Protestants  great  Jesuit . In  the  year 
1606,  Father  Garnet  was  arrested  and  con- 
demned to  be  hung  for  not  revealing  an  act 
disclosed  to  him  under  the  seal  of  confession. 
Nothing  could  bring  him  to  speak,  and  he 
walked  with  firmness  and  courage  to  the 
scaffold. 

1 In  the  year  1620. 


1 88  History  of  Confession. 

Martyrdom,  as  we  see,  has  been  suffered 
for  the  secret  of  confession.  Many  martyrs 
have  shed  their  blood  for  the  defence  of 
Catholic  doctrines  as  a body,  and  some  par- 
ticular doctrines  have  had  their  martyrs,  yet 
there  are  many  other  dogmas  which  have 
not  been  defended  in  this  manner.  “ It  seems 
thereby,”  says  Lenglet  Dufreznoy,  “ that  al- 
mighty God  intended  to  place  the  secret  of 
confession  among  the  chief  truths  of  religion.” 

We  have  now  laid  down  the  doctrine  of 
the  Church  concerning  the  secret  of  confes- 
sion ; we  have  shown  how  that  secret  has 
been  kept  ; let  us,  therefore,  draw  the  infer- 
ence, that,  whatever  may  be  the  number  or 
enormity  of  the  crimes  of  poor  sinners,  they 
may  rely  with  full  confidence  on  the  discre- 
tion of  their  Father  confessor. 


We  will  end  our  work  by  citing  the  ad- 
mirable exhortations  of  St.  John  Chrysos- 
tom : “ How  shall  we  be  deemed  worthy  of 
pardon,  if  we  be  unwilling  to  confess  our 
sins  to  Him  who  thoroughly  knows  all  our 
actions  ? Does  He  wish  to  be  informed 
of  them  as  if  He  were  ignorant  ? He 
that  knows  all  things  before  they  are  done, 
requires  us  to  confess,  not  because  He  is 


The  Seal  of  Confession.  189 

ignorant,  but  because  He  wishes  us  to  be- 
come sensible  of  the  greatness  of  our  sins, 
by  confessing  them,  and  to  show  our  grati- 
tude to  Him  for  granting  us  a means  of  obtain- 
ing forgiveness.  Are  riches  to  be  expended 
for  this  purpose?  Must  a long  journey  be 
undertaken  ? Does  this  medicine  of  the 
soul  cause  pain  and  torture?  The  remedy 
is  at  hand,  free  of  expense,  and  attended 
with  no  excruciating  pain.  The  Lord  ap- 
plies remedies  to  our  wounds,  in  proportion 
to  the  diligence  and  earnestness  of  the  ap- 
plicants. Let,  then,  whosoever  wishes  to 
recover  his  health  and  cure  the  ulcers  of  his 
soul,  approach  the  physician  with  penitent 
heart,  and  lay  aside  all  worldly  cares;  let 
him  shed  bitter  tears  ; let  him  use  great 
diligence,  and  trust  to  the  skill  of  the  physi- 
cian, and  he  will  regain  his  health.  Thou 
perceivest  the  glory  of  the  physician,  whose 
love  far  exceeds  that  of  the  most  affectionate 
parents.  Does  he  require  of  us  anything 
painful  and  difficult?  He  demands  contri- 
tion of  heart,  compunction  of  mind,  confes- 
sion of  our  misfortune,  and  constant  efforts 
to  amend  ; and  He  not  only  cures  our  wounds, 
and  cleanses  us  from  sin,  but  even  makes 
him  just  who  was  weighed  down  by  the 


1 90  History  of  Confession. 

burden  of  manifold  transgressions.  O great 
mercy  ! O excellent  bounty  ! The  sinner, 
on  confessing  his  sins  and  seeking  pardon, 
receives  the  assurance  of  it,  and  suddenly 
becomes  just.  ' 

As  to  the  qualities  of  confession,  the  neces- 
sity of  sorrow  for  sins,  and  of  a firm  purpose 
of  amendment,  etc.,  we  remit  the  candid 
readers  to  Catholic  manuals  or  prayer-books. 
By  frankly  complying  with  the  injunction 
of  Christ  they  will  find  that  peace  of  mind 
which  He  brought  to  His  disciples  when 
He  established  the  sacrament  of  penance — 
“ Peace  be  to  you  ! — whose  sins  you  shall 
forgive  they  are  forgiven  them.” 

1 SU  John  Chrys hom.  xx,  in.  c.  Gen,  iv. 


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